A COMMENTARY Vpon the whole OLD TESTAMENT, Added to that of the same AUTHOR upon the whole NEW TESTAMENT Published many years before, to make a complete Work upon the whole BIBLE. Wherein the divers Translations and Expositions, literal and mystical, of all the most Famous Commentators both Ancient and Modern are propounded, examined, and judged of, for the more full satisfaction of the Studious Reader in all things, and many most genuine Notions inserted for Edification in the grace of our Lord JESUS CHRIST. A Work, the like unto which hath never yet been published by any man, yet very necessary, not only for Students in Divinity; but also for every Christian that loveth the knowledge of divine things, or human, whereof this COMMENT is also full. Consisting of IV Parts. I Upon the Pentateuch, or five Books of Moses. II Upon the Historical part, from Joshuah▪ Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the Prophets both great and small. By JOHN mayor, Doctor of Divinity. JOB 33. 23, 24. If there be a messenger with him, an interpreter, one of a thousand, to show unto man his uprightness; then he is gracious to him,& saith, Deliver him from going down to the pit, I have found a ransom. LONDON, Printed by ROBERT and WILLIAM LEYBOURN, and are to be sold at most booksellers shops: MDCLIII. ROBERTUS METCALFE, S. T. D. Vir pus, doctus, integerrimus, Beverléae in Brigantibus ortus, Hujus Collegii quondam Socius: Indè Linguae Sanctae Professor publicus: Tandem Collegii Trinitatis Promagister Bibliothecae huic instruendae Centum libras Testamento reliquit, quibus empti, Hic& Alii. Anno Dom. 1653. Collegium Sancti johannis Evengelist●● in Academia Cantabrigiensi 1700 TO THE MOST religious and Zealous of the Commonalty of ENGLAND. IT was the complaint of the Apostle Paul touching his brethren, the Jews, that they had the zeal of God, but not according to knowledge, Rom. 10. 2. and may not the same complaint be now made of you, my zealous Brethren, the English: For when as your zeal carrieth you onely to red and hear the Word of God in a cursory manner, but not to a more serious studying and searching into it, nor using such helps as ye have to find out the treasures of divine knowledge that lye hide therein, which all serve to make the man of God perfect, as is taught, 2 Tim. 3. 16. is this to be zealous according to knowledge, to take a sealed book into your hands, but not to endeavour to have the seal opened that ye may red with understanding, Esa. 29. 11. to walk in a field wherein great treasures lye hide, of which ye have need, but not to dig down to these treasures, or to accept of them that offer their labours to help you thereunto? As it's said of Henry the Seventh, King of England, that Americus offered him to find out the rich treasures of India to his use, if he would but have furnished him with three ships victualled for a voyage of three yeers; but he refused, and so that offer was made to the King of Spain, and accepted of to the wonderful increase of his Revenues ever since; for precious wisdom must be preached for as for hidden treasures, Prov. 2. 4. It is the pearl, to buy which a man selleth all that he hath, Matth. 13. 44. For want of such searching, and through sticking at the charge, many even zealous Christians, although living many years in the liberty of all means that may make them wise to salvation, are very poor in knowledge, when as hereby they might have been Teachers of others, as Priscilla and Aquila were, and even this way Babes still, as the Apostle chargeth the believing Hebrews to have been, Heb. 5. 12. A man that is of any trade, and hath long been, is ashamed to be ignorant of the mysteries of his trade: now the Christian Religion is a Trade or Science more excellent then any other Science, and ye that have a zeal towards it are commonly called professors hereof: now the mysteries of this Science are set forth in the Holy Scriptures, and that in many places in a mystical and hidden manner; and are ye not ashamed then to have no more understanding hereof then any natural man at the first looking into them may have? Haply ye know how many Testaments there be, and some of you, how many Books in each Testament, and the Histories and Laws therein contained, but how few have any insight into the mysteries of either of them? That in the histories of the Old Testament there are mysteries, appears by the saying of our Lord, both when he said, As Moses lifted up the serpent in the wilderness; so must the son of man be lifted up, Joh 3. 14. and also where he saith, As ●onah was three dayes and three nights in the whales belly; so shall the son of man be in the heart of the earth, Matth. 1●. 40. wherefore that history of Moses his making a brazen serpent, Numb. 21. and setting it upon a pole, had more then an history in it by every good Reader to be looked into, and likewise that of Jonah so miraculously brought out of the whales belly, Jon. 2. And the same further appears by the Allegory made by the Apostle of the history of Abraham, having two wives, Sarah and Hagar, Gal. 4. 24. and in that relating the history of things done in the Temple, he saith, The Holy Ghost signifying this hereby, &c. And as for laws and ordinances, Gods ordaining, that they should not muzzle the mouth of the ox that treadeth out the corn, he sheweth, was not that God had care of oxen, but of his Ministers, that they should have liberal maintenance, 1 Tim. 5. 18. whence it must needs follow, that there are many more histories& ordinances, where by mystically other things tend to our edification were set forth. And the like is to be held touching Parables, and many prophecies are so obscure, as that they doubt wander in darkness that red them without an Interpreter. And of all the books of holy Scripture the books of Moses, whereupon all the rest are founded, have most need of interpretation for many histories therein contained; in which, if the mysteries in them lying hide be not found out, there is rather scandal then edification to the Reader, and the like may be said of many ordinances and laws. And this hath from time to time been acknowledged by the learned of all ages, who have spent a great part of their time to find them out, and to improve them to profit both to themselves and to their Readers, as they could not but be excited to do, because The whole Scripture is said to be profitable to instruct, &c. 2 Tim. 3. 16. That the man of God might be perfect: so that they come short of perfection and of striving after it, that neither know these things, as none of the people can, but by the interpretation, nor care whether they know them or no, and so are not of the number of those of whom the Apostle speaketh, So many of us as be perfect: let us be thus minded. When he had spoken before of pressing on to more knowledge, Phil. 3. 14, 15. Upon the books of Moses therefore I wrote with the help of many worthy lights before the other books of the Old Testament, even 20 years ago, and had then published this Commentary before Deodate, Jackson, or the Annotations upon the Bible, or trap, who have written since: but by the hierarchical Government that then was, the coming of it forth hath been hindered; and since the times being full of trouble and tumult, men have had enough to do to bear their share in these troubles, which permit not the reading and studying of books, how necessary soever. For hereby they that are to usher good books into the World, have been greatly discouraged from so doing; and Authors that have written them, have not been so able as willing to publish them for a common good. For as the saying of the Poet is, Carmina proveniunt animo deducta sereno: Me mere, me venti, me fera jactat hiems. The troubles of the times have neither permitted much Printing or reading of books most useful, but according to mens humours, being set upon novelties, of news-books, and petty controversies sprung up in the Church in these times, of which we may say with Solomon, Eccles. 12. 12. Of many books making there is no end, and much reading is a weariness to the flesh: that is, this is all the good which is gotten by reading such books, but to red books made for the better understanding of the Book of God, is to turn weariness into joy, for the treasures found herein to enrich the soul to eternal life. But touching this my book in particular, ye will say there is no need of it now, there being so many out before it upon the same subject. This indeed, I find, hath taken off the edge of the Booksellers zeal hereunto; but none that have hitherto written hereupon have gone that way which I have gone, by giving the Reader a Synopsis or short view of all the most famous lights that have been before me, whereby as by many lights brought into a dark room together, I have been the better able to see into every corner, and to discover unto thee whatsoever is precious lying hide therein; so that although they have all done worthily, who in this kind have been before me, yet thou shalt in this work of mine find somewhat more for thy illumination, consolation and edification; for we all, whether in writing or preaching, are labourers together with God, ye 1 Cor. 3. 13. are Gods husbandry and Gods building. And as I have done in this, so in the rest of my Works upon the whole Old Testament, and not much differing upon the New, which are all published, and what Reader who hath them, but must needs desire to have the whole Work perfect, whereunto at all times he may have recourse when he is reading the holy Scriptures in any part to be enlightened therein. The books of Aristotle, the Prince of Philosophers, have Commentaries written thereupon; and upon the Master of the Sentences Palbertus hath written by way of Commentary at large; yea upon Horace and Ovid there are Commentaries, and how much more then may it be justly expected that Theologus should writ upon Gods book, and( because so many have written already, some of them differing from others to the confounding of the Reader, and so many Comments are by this means multiplied, that few can either have them for the great charge, or for their multitude make use of them, or because they are in a language, which they understand not) that some work should be made by way of collecting together, and judging the divers Translations and Expositions of divers for the more full information,( and that with more speed then could otherwise be done) of the studious Reader, especially knowing no more then the English tongue, touching all things, about which he might make scruple, or whereat he might stumble. In the like work many both Greeks and latins have formerly laboured, as Lippomannus in his Catena Graeca, Oecumenius, Theophilact, Thomas Aquinas, Lyra, and Marlorat. But of our English none that I know of, except Doctor Willet, and rabbinical Mr. Ainsworth; the one upon Genesis, Exodus, Leviticus, Samuel and Romans; the other upon the whole Pentateuch, the Book of Psalms, and Song of Solomon. And as Christian doctors, so Hebrew rabbis, have some of them long since written in the Hebrew tongue, as Jonathan that made a Targum or exposition upon the Hebrew Bible, being contemporany and condisciple with the Apostle Paul. After him Rabbi Judah Haanasi Anno 150 made a Collation of divers Writers before him, Anno 230 the Talmud Hierosolym. was finished, Anno 500 the Talmud Babyl. And after all these Rabbi Maimony Anno 1200 collected all together into one in the Hebrew tongue; setting forth all tradictions of the Jews, except many frivolous ones and absurd, and all Expositions and ancient Records of theirs so fully and exactly, that the Jews commonly say of him, from Moses the Prophet to this Moses the son of Maimony, there was none comparable to him. To supply therefore the defect that is amongst us English in our own language, in this kind, I the most unable amongst many of my Brethren have long laboured,& by Gods assistance brought to perfection a Catena-like Commentary upon all, from the beginning of Genesis to the end of the Revelation: which had not the providence of God been singular towards me so infirm, and divers times dying; I could never possibly have effected. Look not then upon this Herculean labour, as mine, but Gods by me a most weak Instrument, in a very long tract of time brought forth for the common good, and make use of it accordingly. Hereby ye Students in Divinity may sooner become good Text-men, to give light into any place of Scripture; and to raise all sorts of holy and edifying instructions thereupon, then without it the most industrious of you all can be; and it is a true saying, Bonus Textuarius, bonus Theologus. And hereby ye that love to red Chapters daily in your families, as it were to be wished, that many more did, by perusing a little before what is here written upon the Chapter, may be enabled to speak somewhat effectually thereupon, to make a greater impression in the mindes of your children and servants for their edification, as some have confessed to me; that they have had much joy of some parts of this my work set forth heretofore in this regard, which before that they met herewith, they wanted. Lastly, ye that desire to know, whether your judgements have been either out of your own apprehensions mistaken, or by the teaching of others mis-informed touching some passages in the word, here ye shall meet with many learned counsellors to manifest this unto you, and what is the main truth in every particular, that ye shall need to inquire after, so far forth as I by much reading, carefully studying, and fervently praying, could attain unto. One or two counsellors in the Law are able to give a man good light into matters concerning the Law, but by more, or all the Judges in the land, he may yet be more assured what is law and right, and what not for his greater safety in respect of his worldly estate: so any holy and learned Writer upon the Scriptures may give you light into them, whereof ye may have much comfort, but look upon them brought altogether with further directions added for the more certain understanding of every passage, and then for your comfort through illumination hereby will be the greater, and ye shall more certainly provide for the assuring unto you of an estate in Heaven, according to that of our Lord, John 5. 39. Search the Scriptures, for in them ye think ye have eternal life. The ancient Fathers, who gave the first light hereinto, and the best for most places, are now greatly despised by many, contrary to that of Job. 12. 12. With the ancient there is wisdom, and in length of dayes understanding. But by this work the Reader may come to have the benefit of the labours also, which otherwise would lye butted in oblivion to the branding of this last age, with the note of gross ingratitude for them, who were as fountains of light to all that have written or taught after them. Get you these Books then, and hereby search out the truth in all things, and as my Lord and Saviour; so I shall pray for you, Father, sanctify them by thy truth, which thy word rightly understood is, but not perverted or wrested to a sense never by the Spirit of God intended. And do ye for all my labours so indefatigably persisted in for your good, pray for me, and give God the glory. John mayor. A Catalogue of 200 authors made use of in this book upon the Pentateuch. Augustinus Athanasius Aegidius Artopaeus Avicen Albertus Anaximander Anaxagoras Albinus Apuleius Ammianus Aristotle Ainsworth Aquila Athenaeus Adrianus Aulus Gellius Alexander ab Alex. Aeschines Antimachus Aureolus Antonius Guevarra Adricomius Apollinar. Cat. Graec. Aelianus Aben Ezra Andreas Masius Th. Aquinas Basilius Beda Borrhaeus Bellarmine Bonaventure Boetius Bernardus Berosus Brocardus H. Bunting Brisonius Brittenbaccus Brentius Bayer Baal Hatturim Berchorius Budaeus Chrysostom Calvinus Comestor Catharinus Cyprianus Cassianus council. Smyrnens. Cornel. Tacitus Caesers Comment. Coganus Cleanthes Clarius Carolus Magnus Cyril. Alex. Cockerius Claudianus Cornel. à Lapide Cbytraeus council. Aurel. Cajetan Chaldee Paraphrast Cazkuni council. Trident. Chrysologus Diodorus Damascen Dionys. Areopag. Dioscorides Demosthenes Darius Damianus Eusebius Epiphanius Eucherius Eugubinus Ephrem Fagius Ferus Fonseca Fenestella Gloss. Ordin. Gloss. Interlin. Greg. Nazianz. Gregor. Magn. Gregor. Nyssen. Godfridus Galatinus Gesnerus Genebrard Gyraldus Hugo de S. Victor. Hippocrates Hesychius Homerus Herodian Hugo Cardin. Hilarius Julius Pollex Isidorus Justin Mart. Justinian Junius Jeronymus Iosephus Irenaeus Lyranus Lombardus Lutherus Lactantius Lippomannus Ludovicus Vives Livius Lampridius Lorinus lo Magnus Lysander lo Africanus Magellianus Macrobeus Mercator Maimony P. Martyr Marlorat Musculus A. Montanus Nicander Novatus Numa Nauclerus Nicephorus Numa Pompil. Nicolas Constant. Osiander Origenes Oecolampadius Oleaster Orosius Pererius Pammachius Joan. Picus Plinius Plato Pagninus Philo Plutarch Palladius Porphyrius Philostratus Pomponius Laetus Procopius Pelicanus Pelusiota Pelagius Pausanias Parthenius Rab. Pinhas Rab. Jahai Rab. Nehaianus Rab. Eleezer Rab. Judas Rab. Hackados Rab. Midrash Rab. Joseph Rab. Isaac Rab. Elias Rab. Eliezer Rab. Abraham Rab. Saudias Rab. Menahem Rab. Simeon Rab. Solomon Rab. Nathan Rab. Sepharadin Rab. Moses Rupertus Rabanus Ruffinus Sophocles Severus Scotus Strabo Suidas Scdar olam Simlerus Sixtus Se●ensis Solinus Synod. Antioch. Sanedrim liber Solomon Jarchi Sanderus Serrarius Seneca Theodoret Tertullian Tostatus Targum Hierosol. Tho. Anglicus Tremelius Targum Jonathan Targum Babyl. Tilmannus Turrianus Theocritus, Tolletus Virgilius Vincentius Ulpianus Vatablus Varro Willet Xenophon Zanchius Ad fratres in Ministerio de hoc Autorum Catalogo,& sequentibus. BIbliothecam libris omne genus refertam quis sacrae Theologiae studiosus non ex animo desiderat, per quam doctissimorum interpretum chorum de omnibus arduis regni Dei indies consulat? said, proh dolor, apud plurimos hi ità vilipenduntur, ut cum Poeta dicam, Contemptaeque jacent,& sine luke faces;& suo quisque sensu abundat, verus sitne an erroneus. Et si qui adhuc sint, qui haec lumina mundi non pretio habent, tantâ pecuniae penuriâ laborant, ut pro centum libris, quas in emendis libris multifariâ eruditione refertis quondam confer solebant, vix centum solidi nunc suppetant, Gratum igitur vohis verè {αβγδ} sit hoc opus in tota sacra Biblia, licèt per me indignissimum vestrûm,& ferè inter vos anonymum compositum,& per longum temporis tractum completum. Et ut August. de libris Sybillarum mysteria Evangelii Jesu Christi clarissimè decantantibus dixit, Comparate vobis libros Sybillarum: sic mihi liceat vos affari, Comparate vobis libros Patrum Sanctorum, Neotericorum,& Rabbinorum in hoc uno contextos ad majorem& citiorem illuminationem uniuscujusque vestrûm in veritate Dei, ut omnes eadem sentiamus& doceamus in Ecclesia Christi ad unitatem tam desiderabilem in eadem conservandam,& populum ejus à fluctuando in varias opiniones, ut exinde mayor gloria utrique resultet, ad extraneorum conversionem& salutem aeternam, quod Deus faxit. Joannes mayor. ERRATA in the Pentateuch thus to be corrected. page. 5. for {αβγδ}. p. 6. f. Theoc, Theod. p. 18. not expung. p. 31. f. allowed, allayed. p. 49. f. {αβγδ}. p. 58. f. {αβγδ}. p. 59. f. what he indeed, what he was indeed. p. 65. f. {αβγδ}. p. 75. f. smiteth, suiteth. p. 138. f. inrans, ignorance. p. 145. f. Joves, jones. p. 152. f. Ainus, Ninus. Chap. 11. vers. 5. f. visere, videre, f. proptius, propius. v. 6. f. dissentiam differentiam. 12. f. Hippoman. Lippoman. page. 213. f. fail us, make us fall. Leviticus, chap. 9. vers. 3. f. Serranus, Serrarius. c. 10. v. 11. f. Sicra, Sicera. c. 11. v. 18. f. onocartalus, onocratalus. v. 12. f. quamvis, squammis. Numbers, chap. 4. v. 28. f. being, bring. c. 6. v. 1. f. {αβγδ}, and {αβγδ}. v. 26. f. served, preserved. c. 7. v. 13. f. refer, prefer. c. 13. v. 21. f. {αβγδ}. c. 23. 21. f. {αβγδ}. c. 31. v. 34. f. by, the. c. 33. v. 9. f. respect, respite. Deuteronomy, chap. 8. v. 9. f. families, famines. c. 18. v. 1. f. beast, breast. c. 19. v. 16. f. accursed, accused. c. 22. v. 8. f. semisti, servisti. c. 28. v. 15. f. fundamentally, fraudulently. v. 68. f. stripes, ships. c. 34. v. 5. f. ried, butted. In the Table of Exodus. chap. 34. vers. 1. for allegory, table. Other small literal faults every Reader may easily amend. Imprimatur, edmond CALAMY. THE PREFACE TO the Five BOOKS of MOSES. BEfore we enter upon the expositions of the Pentateuch, or five Books of Moses, some things are to be premised by way of Preface, as first when Moses wrote them. Secondly, how he attained to the knowledge of these things from the beginning, seeing he had no light from any precedent writings, and many ages passed from the beginning, before that he was born. Thirdly, Why the sacred Histories and Laws of God were now first written, and by what directions the patriarches went, that lived before, when they had no written word. Fourthly, whether these Books of Moses, as now we have them, were thus written by him, for that he was the Author of them all, no man yet ever doubted. Touching the first, some hold, that he wrote the book of Genesis, before the going of the children of Israel out of Egypt, or at the least before the giving Euseb. de praeparat. Evang. lib. 7. Theod. quaest. in Gen. Tost. quaest. 132 of the Law, but others, not till after the giving of the law, whilst they stayed so long about Mount Sinai, and Moses made so long stays with the Lord, to have all things revealed unto him. And to this do I rather incline, because that before the Lords appearing to Moses in the Bush, he was not endowed with that prophetical spirit, to be able to writ these Histories, but then first is mention made of his writing any thing after that the Law was given: Exod. 24. 4. Here then most probably did Moses writ his first, second and third books, and the fourth, and fift after this almost forty years in the Plains of Moab, Deut. 1. 5. And this was about 2500 years from the Creation, but yet so ancient are these Books, as that they were before all other Writings in the world. For Mercurius Trismegistus, the most ancient Philosopher of the Egyptians, was son to another Mercurius, the grand-child of Atlas, who lived in the August. lib. 18. de Civit. c. 39. ●oseph. contra Appion. Euseb. de praeparat. Evang. lib. 9. days of Moses, as Augustine saith, and therefore he was long after Moses. And Homer, the most ancient Writer of the Greeks, was 100 years after the destruction of Troy, and that 400 years after Moses. The Hebrews also, saith Eusebius, were first taught letters by Moses, the Phoenicians by the Hebrews, and Cadmus a Phoenician taught them the grecians. Touching the second, Moses had means to know these things both ordinary, the traditions of the Fathers, who doubtless were careful to conserve the memory of things past, and told their children hereof from generation to generation: for so Moses urged the children of Israel to tel their children of their deliverance out of Egypt, and of the Ordinances and Laws made hereupon: and extraordinary by divine revelation, as he knew those things, which he spake prophetically. Touching the third, if they, that had lived in the generations past could attain to grace and salvation without a written word, it may seem to have now been unnecessary. But indeed the case of the Church began now to differ from that it had been in former ages, because till Jaacob, it had always been stil in one family, but of him came twelve Tribes, and of each tribe divers Families, so that although before from the father to the son each one could instruct his family, according to the doctrine received by tradition, yet now, to avoid confusion, and that there might be a certain rule of faith and good manners to the Church growing into a multitude it was necessary, that the will of God, and the memory of his noble acts from the beginning, whereby his infinite power, wisdom, mercy and care appear, should be committed to writing. And because Egypt was polluted with many foul Idolatries, that was no place to begin this sacred Work in, and therefore it was put off, till their coming into the wilderness, and to the Mount of God there. And since that time, all things happening to the Church, which are necessary to be known and believed unto salvation, have been from age to age by other holy known and believed unto salvation, have been from age to age by other holy servants of God inspired with the same spirit likewise committed to writing, till that the holy Apostles had fully finished this Work, to remain as a treasury of the Church to the end of the World. So that whereas before this writing by Moses, the people of God had only unwritten traditions, and revelations from God to guide them in the right way for means external: now the written word only is the rule, by which we are to be guided, and out of which we are to learn all the doctrine of life, no traditions of Fathers being any further to be regarded, then as they agree herewith. And of all the written Books of Scripture, these of Moses are the ground and foundation, all that follow tending only to illustrate the doctrine herein contained, whether for matter of fact or of the saith of Jesus Christ. Touching the fourth, the reason of this quaere is, because many learned Fathers have anciently held, that all the Books of Scripture were burnt at the Ir●n. ●. 3. c. 25. tertul. de habitu multebri. Clem Alex. Str●m. l 1. Euseb. Chron. Hieronym contra Helvid. time of the Babylonish captivity, and restored again by Esdras, that of 2 Esdras 14. 22. &c. being brought for a ground of this. For there it is said that he prayed to be enlightened to writ things done from the beginning, and then he endighteth, and five Scribes writ in forty days 204 books, all which he is bidden to set forth to the reading of al men, but seventy of them must be shewed onely to the wise, which they say, were the books of Moses, and the Prophets, for thy Law saith he is burnt, v. 21. But both the books of Esdras were Apocryphal upon which nothing certainly can be grounded▪& the number agreeth not, and in setting down the time to come, to the end of the World the Writer of these books was manifestly a false prophet, see 2 Esdras 14. 11, 12. Moreover, Athanasius saith, that Esdras kept all the Books of holy Scripture by him, when they were no where else to be found, and at length brought them forth, Athanas. in Synopsi. which was his restoring of them, being after a sort destroyed before. That Jeremiah remained in the time of captivity appeareth, because Daniel is said D●n. 9. ●oseph. lib. 11. Antiquit. then to have red in him, and Isaiah, because, as Josephus saith, that prophesy was shewed to Cyrus, wherein he was long before spoken of, upon the sight whereof, he was moved to sand the people back again to their own land. And as these books so it is not to be doubted, but that the books of Moses, and all the rest were by a singular providence preserved in that most dangerous time, that we might stil have them, as at first they were written. For a further proof also of these books continuing in the original language in their perfect purity without any corruption, see the very conclusion of this work at the end of Deuteronomy; and how the five books of Moses have been of old distinguished into 52 Lectures containing all together Pesakim, or Verses 58●0. And in the Hebrew tongue, wherein they were written, each book hath to name the first words thereof, Genesis Bereshith in the beginning, Exodus ell hashemoth, these are the names; &c. The first book containeth the History of the Creation, fall of Adam, and destruction of the World in brief, and then of Abraham and his posterity to Joseph at large. The second, third, fourth, their deliverances out of Egypt, travels, laws and ordinances made for them. The fift a rehearsal and further illustration of these travels, occurrences and laws to the death of Moses, the history whereof and of his praises, by whom they were supplied; see upon Deut. 34. GENESIS. CHAP. I. IN the beginning God created the heaven and the earth. Touching the first words here Augustine Verse 1. In ●he beginning. maketh a question, whether by the beginning Christ be not to be understood; and Ferus hath both this, and a second, first of all, which he judgeth most simplo; and 3 in the month, that is, the Spring, and 4 in Summer, as if he had said, many have taught diversely of the beginning: but this is the sum of all. Now although all things were made in Christ, Colos. 1. 16. yet I assent rather to others, who take this according to the letter, as if it had been said, when the World first began, God proceeded to the making of all things in this manner: first, he created, that is, made of nothing the heaven and the earth, that is, he laid a foundation of all his works, which he would make by rearing up an huge heap of matter, out of which they should be framed. For if an allegory be in these words, Christ being meant by the beginning, there is no certainty in the History, and so nothing can be concluded hence against the eternity of the World, or for the time since the Creation. Whereas by these words, In the beginning God created, three errors are together confuted. 1 Of Plato, who maketh ideas, and {αβγδ} Chrysost. Hom. 1 tom. 6. The heaven& the earth. eternal, saying of {αβγδ}, God made the World. 2 Of Aristotle, who maketh two, matter and form. 3 Of Epicurus, who maketh two more. Touching the things said to have been created, the heaven and earth; some think that the visible heavens and earth only are hereby meant, and not the highest heaven, Moses preferring to deal with the Jews, who were lead by things sensible only according to their capacity, and therefore omitting to say any thing of that heaven, which was to be spoken of afterwards in times of more perfection, and seeking by these visible things to scrue them up to the knowledge of the invisible wisdom and power of God. Because David also Hieron. Epist. 139. ad Cyprian. Psa. 102 25, 26 Basil. Hom. 2 ●▪ Gen. speaking of the same, the heavens and the earth are the work of thy hands, which thou didst make in the beginning, addeth, that we might understand what heavens he meant; they all shall perish: from whence it is plain, that the visible heavens onely are those, which he speaketh of, and not the invisible which are everlasting. Others, again, by the heavens here understand both the invisible and the visible because it is not probable, but that Moses, the first Penman of the Scripture, Zanchius. Pererius. Beda in Hexam. Rabanus. Alcuinus. Theodor. quaest. 11. in Genes. Diodorus Episc. Tarsens. padagog. Chrysost. Lyran. magister sententiarum, Scholastici. would teach the creation of all things, and not of the visible only. But others more ancient, and a greater number have by heaven here understood the highest, or the empyrean heaven only, and by the earth all other things, or the matter and substance, out of which all this visible world, consisting of heaven and earth was made, and all things in them, For the highest heaven together with the angels therein being the chief of Gods works, what could be more fitly placed: first, in this narration of the making of all things, then the making thereof: yea, it must be granted either to be meant here, or else nothing is set forth by Moses touching the making thereof, and then it may be doubted, whether that heaven and the angels be creatures or no. For although this be taught by Saint Paul, Col. 1. 16. yet it being a rule, that he went by in his teaching, to set forth nothing, but what the Prophets taught before, it is certain that he had reference to this history of Moses, upon which his words are nothing, but as it were a Commentary, and therefore Moses doubtless by heaven meant, the highest heaven, and the angels therein. The first exposition then falleth to the ground, and the second is against the current of the history following, which maketh it plain, that the visible heavens were made out of that confused chaos, which is here called earth For both the Crystalline heaven, which is the ninth, and the other eight heavens are called the firmament, wherein were made the Sun, Moon, and Stars; Verse 8. 14. wherefore the third only must needs stand, that the heaven here spoken of is the tenth and highest heaven, called elsewhere the heaven of heavens, and the third heaven; in respect of the air, which must 2 Cor. 12. then be counted one, and the starry and Crystalline heavens another, If by heaven and earth the huge confused chaos of this World had been meant comprehending that, which by and by is made a firmament or heaven, earth, and sea, he would not in the next Verse; leaving out the word heaven, have said; and the earth was without form, and voided: but the heaven and earth were without form. Wherefore the word heaven not being here repeated, it must needs follow, that an heaven made perfect at the first, and so divers from the heavens spoken of afterward is meant, which is the habitation of angels, and of all the faithful after this life ended. God created, Hebr. {αβγδ}, here a noun of the plural number is God {αβγδ} joined with a verb of the singular, which many take to be done, to intimate the blessed Trinity, three persons in one Godhead. But Calvin rejecteth this, Magist. senten. Scholastici. Zanchius. Calvinus. as a wresting, because if by the word {αβγδ} three persons be understood, they should be without distinction, according to the error of Sabellius, and therefore he rather thinketh, that the manifold virtue of God is hereby set forth. And Pererius argueth against it, because not only this word, but others Pererius. in the plural number are often joined with singulars; as Esay ●9, 4. I will deliver Epypt into the hands dominorumduri, Gen. 42. 33. The Lord of the land said to us, in Hebrew is, dixit nobis domini terrae. Exod. 21. If his master shall give him a wife, in Hebrew is, si domini ejus dederit illi uxorem: and therefore he saith, that it is rather a propriety of the Hebrew speech in this place without any mystery. And much like unto this is that exposition, which Paulus P. Fagius. Fagius saith, the Jews give hereof, that God is name in the plural number for honours sake, as Princes do speak of themselves, and are spoken of by others, as in the places already cited. Moreover, neither Origen, nor Jerom, nor the rabbis of the Jews, who have been most accurate in searchiug out mysteries, did ever find any herein, which it is not likely but they would have done, had there been any in these words▪ For mine own part, I cannot see any such weight in the reasons brought against the mystery of the Trinity set forth hereby, as not to embrace that exposition. For although plural words be joined with singulars somtimesalso, when others are spoken of in respect of their manifold power, yet it followeth not, but that, when God is spoken of, his name may be put in the plural to intimate this and the mystery of the Trinity also. R. Simeon ben Jochai in Zoar saith, come and see the mystery of the word Elohim, there are three degrees and every degree by itself alone, and yet notwithstanding they are all one and joined in one, and are not divided one from another. How the distinction of the three persons is hereby taken away, as Calvin objecteth; I cannot see, unless it be in the Creation, wherein it is not to err, but to speak truth to say; that the three persons of the Trinity are undistinguished, as the Father, so the Son, and Holy Ghost being rightly held the creator of the World. Et omnia opera Trinitatis ad extra sunt indivisa. To conclude then, by {αβγδ} is set forth both the greatness and manifold power of God, and the great mystery of three persons in one Godhead, it being joined with {αβγδ} a verb of the singular number, or at the least of two, the Father and the Son, the Spirit which proceedeth from them both, being reserved to be spoken of till the next verse. Zanchie mentioneth a conceit of the Trinity also, intimated in the word Bara alone, {αβγδ} standing for {αβγδ} the son, {αβγδ} for {αβγδ} the spirit {αβγδ} for {αβγδ} the Father: but this, he saith, is too curious. And the earth was without form, and voided, and darkness was upon the face of Verse 2. the deep, and the spirit of God moved upon the face of the waters. The words translated [ without form and voided] are {αβγδ} which are diversely rendered by divers. By the Septuagint invisible and uncompounded, in the vulgar latin vain and empty; by Pagninus desolate and vain. But {αβγδ} doth properly signify vain, in which sense it is used twice, 1 Sam. 12. verse 21. and {αβγδ} voidand empty, the meaning is, that yet it was no earth in appearance, and not fit for the use, for which it was made, the waters covering all things, and so it wanting all trees, plants, beasts and other things, with which it was after replenished. Zanch. Zanchie by the first word understandeth the want of al form externally and by the other, the want of internal vigour and virtue. But no man in short can describe Ovid. it better then Ovid hath done, calling it rudis indigestaque moles, a rude and indigested heap. And because here were earth and water mingled together, and the water was the far greater part, having name it earth, he calleth it also the deep and waters. And the deep might this confused Chaos well be called or abyssus bottonles, the bottom whereof could not be sounded, because as Beda hath it, all was water then even to the Empyrean heaven. Now upon the Beda in Hexam. face of this deep, he saith darkness was, that is, not darkness a created thing, as some would have it, but a want of all light, because light being made, this darkness was by and by chased away. If that in Esay, I create light and darkness, Esa. 45. 7. shal seem to favour this opinion, it is easily answered, that by light and darkness there are meant nothing else, but good and evil, prosperity and adversity, and the word create is put for, bring in, or sand. It is most probable, as Zanchie hath it, that the confused Chaos, that then was, was more earthy Zanch. and thick in the lowest parts, being most an earthy substance and least watery, in the middle most watery, some earth being mixed withall, and in the highest a thinner kind of substance consisting of air and water, which for the want of light, was all yet like a thick and black cloud, and out of this highest were the heavens made together with the contiguous air, out of the second and third, the waters and the earth, the sea and land. But whilst these were all one confused heap, he saith, that the spirit of God moved upon the face of the waters. The word translated moved upon, is {αβγδ} signifying moving ones self, as a Hen doth sitting upon her eggs to hatch them. So Basilius saith, that as a bide doth brood her eggs, so the spirit of God did cherish and vivify the Basil. Hexam. nature of the waters preparing them for generation. And Jerome also expoun death this word by [ incubabat] And in this sense the same word is used, Deut 32. 11. But what is meant by the spirit of God, is not agreed amongst Expositors. Hieron. Tom 3. quaest. in Gen. The most general received opinion amongst the Fathers and later Writers is, that the holy Ghost is to be understood, and so as the Father and the Son were said before to have created the World, in like manner the holy Ghost is here said to have created all things also, For the holy Ghost is expressly spoken of, as he by whom the world was made Psal. 104. 30 Job 26. 13. and Esa. 40. 12, 13. speaking of the making of all things, he asketh, who holp the Spirit of the Lord, or who was his counsellor? that is, in the making of all things, whereby it is plain, that the Spirit of God, that is, the Holy Ghost made the world, and put vital virtue into all things. Moreover that by the Spirit of God the Holy Ghost is meant here, is evident, because it is not spoken of, as a thing created, as the earth, and the waters, which go without any addition, whereas this Spirit is called the Spirit of God, and the word moved upon cannot agree to any creature but to the Holy Ghost only because nothing else had then any vivifying virtue therein. Yet there have been, that by the Spirit of God here have understood the air moved, not naturally tertul advers. H●rm●gen. Theodor. quaest. in Gen. then, but of God extraordinarily, and therefore called the Spirit of God. And so they have held, that as the elements of earth and water, in like manner the element of air is here set forth to have been made in the beginning. And Chrysostom will have neither the Holy Spirit of God, nor the air, but some divine Chrysost. Hom. 3 in Gen. virtue understood, whereby the waters had power to bring forth, as we see afterwards they did at the Word of God, and that by this virtue they were in continual motion. And to prove, that the Spirit of God may be taken in this sense, that which is said of the Spirit of God coming upon Samson, is alleged, and upon Saul. But I rest in the first, as being sufficiently Judges 14. 1 Sam. 11. proved and most countenanced by authorities. Who so desireth to red more of it, let him look into Zanchy de oper. Dei. And God said, let there be light& there was light, &c. Here a great doubt offereth Verse 3. itself, what light this was, seeing the lights of heaven, the Sun, Moon, and Stars were not made till the fourth day. The best and the most commonly received resolution of this is that of Beda, Hugo, the Master of the sentences, and Bed. Hex●m. Hugo de Sancto Vict. l. 1 de Sacram. Magister Sentent. lib. 2. of other Schoolmen, that it was a certain lightsome body after the manner of a shining cloud in the upper part of this world, which being carried about did make the day and night, as the Sun being made out of it afterwards did. But because it was not so shining▪ and energetical as the Sun, and so not of that force to make the earth to fructify and to sand forth gtasse, plants and trees, and to cherish and comfort all terrestrial things, it pleased the great creator, when he had upon the first day for an ornament to his work, and for the distinction of day and night, made this lightsome body, to frame out of it yet a greater and more glorious light upon the fourth day to vegetate the world with the influence thereof continually. And this light thus made was carried round about from East to West in twenty four houres, as the Sun now is, beginning the course and to be in all likelihood twelve houres after the first beginning of the Creation, till which time all was dark, in which regard the evening is said to have been first, and then the day to that part of the world, where man was afterwards made. And this light being thus framed, as it did enlighten at the instant one part of the world, so it left the other still in darkness, till that by the course, to which it was appointed, leaving this for a time, it enlightened that, and this is called here the distinction put betwixt the light and the darkness Basil saith, that by the light here, the nature Basil in Gen. Hom. 6. of light is to be understood, and that the Sun was made the fourth day, that this light might be placed and carried about therein, as in a Chariot, being made lightsome and shining by this light within it: and with him agreeth Nazianzen. Theodoret saith, that this light was the universal light, which being Theod. quaest. 14 in Gen. all together was of that wonderful brightness, that it could not be beholded with eyes of men or of other earthly creatures, and therefore it was the fourth day made into the Sun, moon and Stars, which might be more accommodated to sublunarian creatures, and further their generation. And to the same effect almost Augustine maketh a quaere, whether the Sun, moon and Stars were August. de Gen. ad literam. not made after this to enlighten the inferior parts of the world, this light being made to enlighten the superior and more remote parts, or whether the Sun were not added to make the day more lightsome? Vatablus saith, that this light was the very Sun, according to the opinion of the Hebrews, but spoken Vatablus. of again afterwards, when the fixed stars were made by way of capitulation. For it is not to be thought, that the first three days differed from the days following, but were such, as they, and therefore they must be distinguished by the light of the Sun, as the other days were. Calvin seemeth to be for some extraordinary light, which God made to Calvin. shine, when there were none organs of light, thus showing, that he would not have us so to look at the means of any good, but to trust in him for a supply, when all means fail. Damascen by this light understandeth the element Damasc. de fide Orthod. l. 2. c. 7. August. de Civit. Dei l. 11. c. 9. Eucher. in Gen. of fire. And these be the differences betwixt them, that held this light to be corporal, others again have held it to be a spiritual light, as Augustine, who by the heaven said to be created, understandeth the angelical nature, by the light made, their confirmation in grace, who were good Angels, and by the separating betwixt the light and the darkness, the casting out of the angels, that fell. And to the same effect teacheth Eucherius and Rupertus. But the Rupert de trinit.& oper. c. 10 Angels, as hath been already shewed, were made the first day, as is set forth, when the making of heaven and earth is mentioned, and yet not understood by the word, Heaven, but hereby both heaven above, and the angels therein being meant, and this light was such, as made the day, and therefore certainly no spiritual, but a corporal light, as for those who are for a corporal light, let the Reader follow whom he pleaseth, but of all, the first seemeth to me most probable, neither can any else be admitted, but some absurdity will follow thereupon. Now touching the general words used here, and afterwards [ God said] hereby is meant nothing else, but that God willed effectually that there should be light, and so of other things, and his willing of this is set forth by this phrase, because when we would have any thing done, w● declare our will by speaking. Thus Vatablus, who also saith, that Servetus Vatablus. hereupon blasphemously inferred, that the Son, who is the Word, was not eternal, but now began to be, because it is not said, till now, that God said, but it is most likely that God is not brought in speaking, till now, not because the heavens and the earth were not made also by the Word, for all things, John 1. saith John, were made by the Word, and without it was made nothing that was made, but because now first by the making of light a distinction of things cometh in, and so Gods wisdom beginneth to be conspiouous. And the evening and the morning were the first day. That is, a large day consisting Verse 5. of 24 hours, which the Hebrews hereupon call Gnereb Bocher Dan. 1. 14. and the Greeks {αβγδ} 2 Cor. 11. 25. For the word day strictly taken for the time of light, is but 12 houres, Joh. 11. 9. According to this description of a day, the Jews begin their large day in the evening, Levit. 23. 32. And likewise the Athenians, the Caldees at the Sun-rising, the Egyptians at noon, the Romans and all inkhorn parts at midnight. And God said, let there be a firmament in the midst of the waters, &c. The word translated firmament is, {αβγδ} an expansion or extension, or spreading Verse 6. abroad, as a curtain is drawn out, for so this spreading abroad is compared Psal. 104. 2. and of Gods spreading abroad of the heavens it is spoken, Isa. 40. 22. Ch. 42. 5. The Septuagint render it by {αβγδ} a firmament, because by the power of God, this spreading of a thing not solid but thin and penetrable, is made a means as if it were a solid body, to keep the waters above from flowing down and drowning the world, as Calvin speaketh. The Calvin. great question here is, what is meant by this expansion or firmament, because although it be plain that it is heaven, as it is said, God called the flrmament heaven, yet forsomuch as it is set to divide the waters above, from the waters beneath, it may justly trouble the Reader to think, whether all that is called heaven, both starry and aerean be meant, and if so, what waters be above all these and for what use they serve, or whether some part of this expansion be meant onely, and which this is, and what the waters be, that are above it? Origen seeing this doubt hard to be resolved otherwise, fleeth to an allegorical Origen. sense, understanding by the waters above the firmament, the good angels, and by the waters beneath, the evil, applying hereunto that of the Psalmist, saying, let the waters that are above the heavens praise the name of the Lord, that is, saith he, the angels above all visible heavens. But this is both recited by Epiphanius, and by jerome and justly rejected, because the Angels Epiphan. Epis●. ad joan. jerus, Hieron. Epist. ad Pammachium. were not made out of this confused Chaos, neither can they for any reason be called waters. All other Ancients for the most part understanding by the firmament the heavens, wherein the sun, Moon and stars are placed, hold that the waters above the firmament are those above the eighth sphere, and the heavens whereby they are stayed there, are a solid and firm body, either like unto crystal, which by art is made so solid out of water, or out of a fume being wonderfully solidated, and thickened; For according to the first of crystal speaketh Beda, Theodoret, Magister Historiae Scholasticae, Hugo, Beda in Hexem. Theod. quaest. 11 supper. Gen. Magister Scholast. hist. l. 1. c. 4. Hugo lib. annot. in Gen. cap. 6. just. Martyr ad quaest. 93 Orthodoxorum. &c. according to the other, Basil and Ambrose, and the Master of Sentences, Gennadius, Philo Judaeus, and Josephus do not differ here from, Justin Martyr also saith, that the back of the heavens is all covered with water, and that of these waters there is a double use, one to mitigate and to temper the exceeding great heat of the stars, the other, that the back of heaven being by their weight pressed down might be kept from tossing thither and thither by the often and violent force of the winds. And Theodoret, Basil, Philo, Josephus, and Beda, yield the same reasons also, but Beda thinketh that moreover from hence came the superabundance of waters that drowned the world. And Ambrose that when any great floods suddenly happen, it is from hence, and when the sun appeareth, as if it were all drenched with water. Augustine speaketh Aug. de Civit. Dei li. 11. c. ult. Quoquomodo& qualeslibet aquae ibi sint, esse eas ibi minimè dubitemus: mayor quip est Scripturae hujus autoritas, quàm omnis humaniingenii capacitas lib. 2. supper Gen. ad lit. c. 5. most confidently of these waters being above all visible heavens, saying, after much dispute hereabout, howsoever and what manner of waters soever they be, that are there, we doubt not, but that there are waters, for the authority of this Scripture is greater then all the capacity of mans wit. And he saith, that herein this great world is like unto man, who is Microcosmos, or a little world; for above all the inward parts, which are hot, the brain which is could, is placed, to cool the over great heat of them. And he further addeth a reason to prove the being of could waters here, from the coldness of Saturn, the highest of the seven Planets, and the nearest to these waters. There are also plain passages, whereby this is confirmed, psalm 148. 4. ye waters that are above the heavens, and in the song of the three children, ye waters that are above the starry sky. Yet both Calvin, Zanchy, Pererius, and many more new writers reject this opinion as false and improbable, holding, that these waters said to be above Calvin. Zanch. Pe erius. the heavens are none other then the waters in the upper region of the air, from whence rain and snow cometh; and to prove this, they first impugn the former tenet, saying, that waters cannot be above the stars, because so they should by miracle be held there, for so much as they are heavy, which is not to be thought; seeing in the natural constitution of things nothing is miraculous, but each thing is placed, as doth best agree with the nature thereof. And again, there can be no use of waters there, either to temper the supposed heat of the stars, because God could have made them such, as they should not have needed any cooling, or to flow down to drown the world at such time as God would have them, because, neither can it be conceived, how this should be through the starry heavens being solid, and if so, a vacuum must needs be granted at that time to have been in their place. And lastly, if there be waters there, the division of waters should not have been into two, but into three, viz. above the heavens, in the upper region of the air, and in the seas. Then this, that the waters above the firmament are in the upper or middle region of the air, the element of fire being in the highest, and the air wherein we breath and wherein the fouls fly, being the lowest, is proved because the holy Scriptures in many places do speak of waters here in very great abundance, as Jerem. 10. 13. Job 26. 8. Mal. 3. it is spoken of opening the windows of heaven to sand rain, Cataractas Coeli, as when the world was drowned. But let us unpartially consider, whether these reasons may not easily be taken away, and first that argument taken from the nature of waters being heavy may as well be urged against the being of waters in the air. For if it shall be said, that these waters at the first are vapours, which be light and apt to ascend, the same may be said of the waters, which be highest of all: for being yet more attenuated and made lighter, why should it be thought unreasonable, that they should be elevated to the highest? especially seeing it is August. Dialog. 65. quast. 27. a maxim in Philosophy, that every body may be rarefied and divided in infinitum, and so be made lighter in infinitum, as Augustine also reasoneth. For the next argument, although mans wit cannot enter into the reason of Gods actions, yet it becometh every one with silence to subscribe to that, which he hath taught. But suppose that none other reason be given, but that waters are held there to flow down, when God w●ll have them come upon the earth in greater abundance to drown all, as he once did? This sometime seemed good to Beda and Ambrose, as hath been shewed, and Epiphanius also Epiphan. Epist. ad joan. jeru sol. Episcop. held the same, and good cause for thus both men might be kept the more in awe before the flood, being all in continual danger of being drowned, and since although it be promised, that all shall never be drowned again, yet they may justly fear drowning still in particular places, as it hath befallen some suddenly at sundry times. As for the solidity of the heavens, hindering this, I cannot herein subscribe to Basil or Beda, that the heavens are called a firmament, because solid, but because being of a thin and most rare substance, yet by Gods decree, they keep the waters above from the waters beneath, as if they were a firm and solid body. Thus also Rupertus. For the vacuum feared Rupert. lib. 1. de Trinit.& ejus oper. c. 22. by this means, God can easily dilate the waters remaining, so that great abundance being poured down, yet there shall be no vacuum notwithstanding. Touching the third argument, if the waters in the middle region of the air come of vapours exhaled, he is so far from holding a distinction of waters in the Creation into three, contrary to Moses, that saith, the upper waters here meant, are above all these heavens, as that he rather consenteth with Moses, and they, that are for the waters in the air, are against him. For waters engendered in time of natural causes were not distinct things at the first Creation, and by consequence that doctrine denieth that distinction, this affirmeth it. As for the Scriptures alleged, they prove not, but that the air may also be understood by this word Heaven, which no man denieth. I conclude then with the Ancients before name, that the waters above the firmament or heaven, are an huge heap of waters placed by God in the creation above all visible heavens, and so by the firmament, I understand all the heavens both starry and aerean. For that those waters are exceeding great, appeareth in that God said, let there be a firmament in the miost of the waters, as great a quantity being above, as in all the seas, whereby again is overthrown this opinion of waters in the air, being here meant, and that all the heavens are meant by the firmament, and not the air onely, is plain, because speaking of the Sun, Moon and stars, he saith immediately after, that they were placed in the firmament. It is an evident offering of violence to the words to expound them thus, God said; let there be a firmament in the midst of the waters, that is, part whereof may be in the midst, viz. the nether region of the air, for if it had been so meant, it should have been said so. And lastly the name firmament were improperly given to the starry heavens, unless it be in respect of the waters setledly divided hereby, and kept asunder by the decree of the Lord. The name by which the firmament is called, is heaven {αβγδ}, that Calbarinus. Bonaventura Sent. 2. distinct. 14. Aegidius. Nic. de Lyra. Tostatus. is, there are waters covering the superficies thereof, as at the first the waters covered all things. And thus I have resolved this most difficult question. Some by the firmament dividing between the waters have understood only the eighth sphere, or together with it the seven other spheres, wherein the Planets are placed, holding that the waters above are none other then the ninth heaven, called by Astronomers the Crystalline heaven. But this opinion is easily confuted, because betwixt the waters above and beneath, there is besides these a great space of the whole air, and as the sky, so the air is plainly comprehended in this name, as appeareth verse 20. Moreover they, which expound it thus, do not hold, that this Crystalline heaven is true water, Verse 20. but so called, because in coldness and perspicuity it is like unto water, whereas by the text there are true waters, as there be under the firmament. And here because I have spoken of the ninth heaven, I will set down what the rabbis have taught touching these heavens. Maimony saith, there are nine spheres or heavens, 1 that of the Moon nearest to us, ● that of Cochab, 3 of Nogah, 4 of the Sun, ● of Maadim, 6 of Tsedack, 7 of Shabthai, 8 where all the stars be that are seen, the ninth that which turneth about every day, being highest of all. And all these are one above another, but because clear as crystal, all the stars are seen through the first. And although they seem blew, yet they have no colour, or other qualities, as heavy, light, &c. This dayes work being finished, it is onely added, the evening and morning Verse 8. were the second day, and not as at the end of other dayes works, God saw that it was good. Whereupon a question ariseth, why this clause is omitted here? Some of the rabbis of the Jews, saith Musculus, yield this as a reason, because Musculus. hell was made upon this day according to Isaiah 30. some because divisions are not good, and a division was made upon this day: some because by these waters thus divided, the world was afterwards drowned. Of the Fathers some say that the angels fell upon that day, and others, that the binary number not being pronounced to be good argueth, that contracts of marriage are not good: but this is contrary to chap. ●. 18. The best reason rendered hereof is, that no perfect work being yet wrought, it is deferred to pronounce Musculus. Calvin. Zanchius. that this distinction of waters, and making of the firmament is good, till the gathering of the waters, that yet covered the earth into one place. For this being done, the next day it is immediately added, God saw that it was good, and because by saying so that is supplied, which here is wanting, as belonging to this, it is again repeated in the end of this third dayes works, verse 12. that no day might want this clause, When the Angels fell, and hell was prepared, the scripture speaketh nothing in particular of the day, but that they fell before man, is evident, because the devil in the serpent tempted Evah to eat of the forbidden fruit. And God said, let the waters under heaven be gathered into one place, and let the Verse 9. dry land appear, and it was so, God also called the dry land earth, &c. Here a great question offereth itself, how so great waters were gathered together, and kept from overspreading all the land, as they did before, seeing they are of a fluid nature, and how they can be said to have been gathered into one place, seeing there are many great rivers in other places, and the Caspian sea is divided from the Ocean, having none intercourse with it, so that it should seem, that the waters were not gathered into one, but into many places, or into two at the least? To the first part of this question, some anwer, that the waters were gathered and are kept together upon heaps by Gods Almighty Power, who did he but withdraw his hand which stayeth them, they would soon return and drown all the earth again, because, as they imagined, Basil. in Hexem. Ambros. Thom. Aquin. part. 1. quaest. 69 Zanch. &c. they are higher than the earth, and greater in quantity. And to this end these places are alleged. Ps. 104. 6. The waters shall stand upon the mountains. Psal. 33. Gathering the waters of the sea, as it were on an heap. Ecclesiasticus 39. At his word the waters stood as an heap. But thus it must be granted, that God doth a continual miracle, which in natural things is not to be admitted. For the first place alleged, it sheweth onely, what the state of this world was before this separating of the waters from the earth, as is plain by the words following, for then indeed the waters covered the highest parts of the earth, but not since, except onely in Noahs flood. Touching the other places, the waters may be said to be gathered on an heap, as it were in places made low for the purpose, and yet not be higher, than the earth. Others therefore resolve this question better, that the waters being thinner August. lib. 1. de Gen. ad literam, cap. 12. Bed. in Hexem. Rupert. lib. 1. de Trinit.& oper. ejus, c. 34. and so further dilated before, were now made thicker and so made fit to be contained in a less room, the earth which before was even, being also hollowed low in those parts, where the waters should run, and more high and mountainous about it. And to this is applied that of Ps. 104. where it is said, At thy Word, the waters flee, the mountains ascend, and the fields descend, thou hast set them bounds, which they pass not; neither do they return to cover the earth. It is an error then, which is held by some, that the earth was plain in all parts, till the flood. For we do both red of mountains then, the tops whereof were all covered, and this discourse of the Psalmist is of mountains, as they were made at the creation, to say nothing of the commodiousness of hills and valleys for springs and rivers, and to make the air the more healthful. The very situation of the waters, to which we are said also to go down, evinceth, that they are in hollow and low places of the earth. And it is to be noted, that the word used here, which is translated; Let them be gathered Psal. 107 together, cometh of Kava, from whence the latins derive their Cavare, to make hollow. For the gathering of the waters together into one place, it is not so to be understood, as if they should all be concluded together in one, but those waters onely, which by and by are called the seas, the rivers, which run here and there in divers parts, were left to be continually flowing into the seas, not being an hindrance but a furtherance to the fertility of the earth, which was by the Lord intended, when he said, let them be gathered together, that the dry land may appear. And yet these rivers and springs are fed again, partly with waters sucked by the veins of the earth out of the seas, thus waxing sweet, and partly with the rain distilling from the clouds, as Rupertus elegantly setteth it forth, saying, the waters were not so gathered into one place, that the earth appearing should be cast out of the womb of the deep, as an abortive, but drawing waters thence uncessantly into all the veins, it sucketh the copious dug of the deep, and receiveth the early and latter rain Rupert. lib. 1. de Trinit.& ejus oper. ca. 34. Non sic in unum locum sunt congregatae, ut terra apparence sic de utero abyssi proiiceretur ut abortivum: said indesinenter trabens aquas in omnes venas copiosam fugit abyssi mammam,& ascendentem per nubes rursus queen habentem temporaneam& serotinam accipit de coelo pluviam. Herodot. in Clio. Aristot. in 2. Meteron. Ptolemae. in Geograph. The earth why calied so. from heaven ascending thence, and descending again by the clouds. If by the waters being gathered away from the earth, it had been left quiter destitute, it could neither have hung together, because without waters, which, as glue holdeth the earth together, it would have been as small dust, neither could it have been fruitful with grass, corn, trees and plants, the nourishment whereof is the moisture in the earth. Touching the Caspian sea, which alone seemeth to stand in another place, having none intercourse with the Ocean, Strabo, Pliny, Dionysius de situ Orbis, and Basil, hold that this sea hath intercourse with the Artick Ocean: others, as Herodotus, Aristotle, and Ptolomie, that although in every part, it be included with mountains, yet being fed by huge rivers, it exonerateth itself into the Euxine sea by secret passages within the earth. Howsoever, it may be said, that this gathering together into one place is to be understod of all such places as into which God then brought the waters, that they might no longer cover the earth, the dry land thus being counted one place, and the place of seas another. And thus the waters which before flowed all over, were brought into a channel, compassing the earth round as a band. Now for the name {αβγδ} given to the seas, the reason is plain, but why the dry land should be called earth, it is not agreed. The Hebrew word is {αβγδ}, which some think cometh of {αβγδ} currere to run, because the seas run round about it, and all creatures go and run continually upon it, some of {αβγδ} been placitum, because it is of the good pleasure of God, that being thus freed from the waters, it is made fit for habitation and fructification; one fetcheth the reason of the name further from the chaldee word, whereby the earth is called {αβγδ} pavimentum or solum, because of the nearness of the word {αβγδ} to it. I subscribe to the second, not onely because it is made thus of the good pleasure of God, but also because it is such, as that we and other creatures may be well pleased to inhabit upon it, as affording all comfortable things for this life. The latin word is terra, a terendo, because we tread upon it with our feet, and certainly in giving the name, the expressing of the aptness for habitation is aimed at, as Zanchy hath it. Zanch. Verse 11. August. lib. 5. de Gen. ad lit. c. 4. And God said, let the earth bring forth grass, and herb yielding seed, and the fruit three yielding fruit, whose seed is in itself, &c. St. Augustine giveth a strange interpretation of these words, that God onely gave virtue here to the earth, to bring forth these things, but that they were not brought forth, till afterwards, because Genes. 2. 5. it is said, when God made the plant of the field, before it was in the earth, and every herb before it grew. For these words, saith he, are to be expounded thus; when he put virtue into the earth to produce herbs and plants, before they grew and sprung up, which was not till afterwards, and the reason is by and by rendered, for the Lord had not caused it to rain upon the earth, the rain being the means to make these things to grow and flourish. But it is not onely said, that God commanded the earth to bring forth, but v. 12. it is added, that the earth did the same day bring forth, according to this word. Wherefore Augustine was deceived by those words of the 2 Chapter, the meaning whereof is nothing else, but that the earth was voided of trees and plants, till God by his Almighty Power, brought them forth before they grew, he said, let them be, and immediately they came forth and adorned the earth, and thus it was provided to feed the creatures against the time, that they should be made. Touching the things here said, be brought forth, grass and herb, the word {αβγδ} translated grass, doth properly signify that which groweth afterwards into a stalk, being yet young and tender like grass, and the word {αβγδ} translated herb, the same being grown greater, even unto perfection, and the bearing of seed, as Vatablus hath it, and after him Zanchy. Vatablus. Zanch. Marc. 4. 28. Thus the Lord saith in the parable, that the corn groweth first into grasle, then into an ear, and so ripeneth. Hereby then is meant, that God made out of the earth, immediately to spring up all such green things, as the earth yieldeth, even to perfection, which in time are wont to grow up and to bear seed, as corn and grass, for that seedeth also, and herbs and flowers of all sorts. And as he made the earth to bring forth these to perfection instantly, so did he make it to bring forth all sorts of trees, that bear fruit, being at the same time full of fruit, ripe and ready for use, which fruit hath the seed within it And if it be doubted touching such trees, as bear no fruit, whether they were not also made now, some hold, that they were, but are not mentioned, it being supposed, that every man would understand them, as subordinate, although these onely, which are the principal and of greatest use at the first, are name. But haply they did onely begin then to spring out of the earth, being left to grow to more perfection in time. Howsoever, it is certain, that this decree of the Lord, gave virtue to the earth to produce them, and from thence forward to the end of the world, to yield herbs and trees growing, and increasing by degrees to perfection, each one according to the kind thereof, as they do to this day. And if trees were made at the first with ripe fruit upon them, and all growing things that yield seed were then seeded, it must needs follow, that the time of autumn was the time, wherein the World was made, and so the month of September was anciently the first month of the year. For had it not been thus, how should man and all other creatures have been sustained, till things had been grown to perfection, and moreover God should herein have proceeded otherwise, then in the making of all other things out of the earth and waters, as man, fowles and beasts, seeing there is none that denieth them to have been made perfect at the first, man of such perfection, as that he had the wisdom and understanding of a man, and fowls able to fly and to engender, and beasts in their full strength, and fit to multiply also. Tostatus therefore Tostatus. saith, that the most skilful of the Hebrews held, that God began to make the world September 25, and so man was made September 30. The Sabbath day then was the first of October, and so the six dayes of creation being cut off, it was the first of the year, and October the first month, And unto this agreeth Lyranus, and Josephus. And the old name of this month in the chaldee tongue Lyr●n. supper G●n. c. 7. joseph. lib. 1. Antiquit. Iud. Hieron. in Ezech. c. 1. Thisri, signifying the beginning, maketh it most evident, that this was the first month. And the same is acknowledged by Jerome, who saith, that in all the east, the month Thisri was counted the first month of the year. Indeed the month Thisri was begun in September, and ended in October, and therefore it cannot certainly be said, what day the World was begun to be made, but only in one of these two moneths. If it be objected, that the Hebrews began their year in the month Nisan, which answereth to our March, Josephus sheweth the reason hereof, saying, that God appointed Moses to order it so, because they were then by a famous deliverance brought out of the Egyptiacall servitude, therefore he saith, that this should be unto them the beginning of the year. But anciently the month Marsonone, which answereth to our October or November, was counted the second month of the year, wherein Noahs flood began. And still, saith he, but onely that in regard of festival times and sacred things the moneths are otherwise counted, in regard of Fairs and other worldly things, the account was not innovated, but went still as in times past. And that in autumn the year was then reckoned to begin in respect of civil things, appeareth in that the feast of in-gathering the fruits of the earth, is Exod. 23. 16. appointed to be kept immediately after the said gathering in ended, which is usually in September, and this time is called the end of the year, and therefore the beginning of the next year must needs be yielded to have been then also. And that which is brought against this here maketh plainly for it, viz, that the month Nisan at their coming out of Egypt is commanded to be counted the first month to them. For if they had always reckoned that for the first, it should not doubtless have been so ordained, because they would in course have kept it, as the first, without such an ordinance. Wherefore it is plain, that the moneths of the year were otherwise counted before that, viz. from September or October, &c. and how could this have been so, but that even from Adam, who knew the beginning of the year, they were counted so? Yet most of the ancients have held, that the creation was in the spring time. Eusebius saith, that it was created the same day that Christ rose again, viz. March 25. so likewise Athanasius, and Cyril. Hierosol. Catech. 14. lo papa serm. 9. de passione Domini. Gregor. Nazianz in Oratione in novam Euseb. Omnimoda histor. Athan. ad qu. 17. Antiochi. Dominicam. I sidorus, Damascen. Rabanus, &c. whereof some yet have stood for the 15 of the Kalends of April, that is March 18, the day upon which Christ suffered. And for this time they urge the ordinance before mentioned, that this should be the first month, and that it is the most pleasant time and fittest for generation, as it is most likely the time of the Worlds beginning was. Others again have stood for the month of July, because in Noahs time, it is said to have been the 24 day of the eleventh month, when the Dove returned Gerard. Mercator Chronol. to Noah with a green olive branch. For if it were the eleventh month of the year, when the olive three put forth leaves, which must needs be in May, for then, saith Pliny, the olive and the vine do wax green; June was the twelfth and last, and then July must be the beginning of a new year, and as the year Plin. lib. 16. c. 25. was counted then, so it is not to be doubted, but it was counted even from the time of Noah. But this is a most weak reasoning, for both the same Pliny saith the olive leaves do never fall off, or loose their green colour, and if the year be begun in September or October, who knoweth not but that then and therefore much more a month before all trees hold their leaves still? And for the other opinion so generally received, the reasons brought are not sufficient to weigh against that which hath been said for the beginning in autumn. For so soon as Adam was made, to show that things were in that state, that they are in in autumn, the fruit of the trees in paradise is spoken of, any being allowed him to eat of, but onely of the three in the midst of the garden. So that either it must be said, trees yielded fruit twice a year, in the spring and autumn, which is not probable in a temperate place, or else it was the ordinary time of fruit, when the world was first made, viz. autumn, But it may further be demanded here, why all things were made to spring up thus to perfection, there being yet no sun nor rain, as is said Gen. 2. 6. which are the ordinary means of producing them? To this Calvin answereth well, that Calvin. God would hereby show, that although he doth commonly work by means, yet he can, when it pleaseth him, without all means provide necessaries for us, that we may put our trust in him, even when ordinary means of sustentation fail. Now God having made the earth, to bring forth plants and trees of all sorts, it is added, he saw that it was good, and finally, God looked upon Verse 13. all that he had made, and it was very good. A question therefore here offereth itself; whether thorns and briars, and other hurtful and poisonous things were not now brought forth? To this Basil saith, that the very thorns of the rose-bush were not then, but afterwards Basil. Hexem. Hom. 5. Aug. lib. 1. de Gen. contra Manich. c. 13. added for a punishment of mans sin. And Augustine saith, that for the sin of man, the earth was cursed to bring forth briars and thorns, not that itself should feel these thorns, for it is without sense, but that it might set the fault of mans sin always before his eyes, that he might be admonished to turn from sin, and to keep Gods Commandements, and poisonous herbs were also created for a punishment of sin, because man, when he had sinned, began first to be mortal. To the same effect, also speaketh also O Ecolampadius, as he could do no less upon those words Gen 3. briars Oecolamp. also and tborns it shall bring forth unto thee, so that the earth did not at the first out of its own nature bring them forth, but being accursed for sin; yet some there are, that affirm these and all poisonous things to have been Pererius. brought forth now, but man had that understanding to know the evil thereof; and to eschew it, and to use the good of every creature, as there is none but is good for some use at the least for medicine. But before that man had sinned, what use had he of medicinal things, being subject to no disease? and wherefore then could these hurtful things have served, and if man being in that state, they could not have been good for any use unto him, how could it have been said, that all things made then by God were very good? And God said, let there be lights in the firmament of heaven to divide the day from the night, and let them be for signs and for seasons, and for dayes and years. A Verse 14. question is first made here by Expositors, wherefore the lights of heaven, by whose influence plants and trees do grow, were not made first, but after the Chrysost. Basil. Ambros. Theod. Philo, Beda. earths producing of these? But to this I have answered already out of Calvin upon verse 12. and the same answer in effect is made by Chrysostome, Basil, Ambrose, Theodoret, &c. that God would not make the stars first, although more excellent and the causes of growing things, to teach us, that the sun, Moon and stars are not the onely causes producing them, for they were before these, but God, that he alone might be by all Nations adored and worshipped, and not the host of heaven; notwithstanding the great benefits, which we partake of by their means. For that men would be apt to fall to idolatry this way, lamentable experience did afterwards teach both in Jews and Gentiles. But it is further questioned, why the stars were made before other earthly creatures, all things being now made so upon earth, as that they might hereby have been sustained? To this Theodoret answereth, that the Theod. quaest. 16. in Gen. light, which then was, could not have been endured by the eyes of the creatures, until such time, as the piercing force thereof was abated by distinguishing it into innumerable stars, it was of so great brightness. Others, that the three last dayes of the Creation were spent in the making of things, which were for ornament, and therefore it was meet, that the heavens, which were the chief, should first be replenished with lights. I do not think that of Theodoret so probable, because that light was so far from being more bright then the light of the Sun, as it is better compared by others to the light in the morning, before the sun rising. For God in making the world proceeded by degrees, every day adding something to the perfection thereof, whereas if the light were more excellent at the first: when these lights were made, there should have been a declining from that excellency, which was before, which is not to be imagined, but rather contrariwise, that the light being less before, was now increased. I subscribe therefore rather to the other reason, it being most meet, that the heavens which have the priority in all things, should have it in the lightsome bodies, wherewith it was to be replenished, before, that the earth was replenished with those, that feed and live thereupon. But it is further demanded, why, there being light before, God speaketh here of lights, as if there had been none hitherto, and what use that light after this served for? This hath been already cleared in speaking upon the making of the light, and therefore the Reader may have recourse again thither v. 3. Only it is to be conceived, that some parts of the heaven being thicker, and not now first condensated, this light was diffused amongst them all, but chiefly to the Sun and Moon, some great augmentation thereof being new made, that it might enlighten all. To divide the day from the night, &c. and for dayes and for years. How do these lights divide day and night, light and darkness, making dayes and years? To this Zanchy answereth, that by light and day one and the same thing is not Zanch. de oper. Dei. here to be understood, as neither by darkness and night, and that dayes mentioned in the second place, are not to be understood, as day in the first, because there is a light of the Moon and stars, and a day, as dayes are called, that make years, consisteth of 24 hours, whereas it being divided by the distinction of day and night, is sometimes but half so much, sometime more, sometimes less, this day being therefore called artificial, the other natural. To distinguish between the day and the night, then, saith he, is between the artificial day and night, and between the light and darkness, is between that light which is given by these lights of heaven by day or by night, and the darkness which is when none of them appear, and by the revolution of the Sun, which is once in 24 hours a natural day is made, and of such days a year. In all which others consent with him, but onely in his distinction of light and day, and of darkness and night: for these words are promiscuously used throughout this Chapter, yea it is expressly noted verse 5. that God called the light day, and the darkness night, and in speaking of the creation of the lights here, when he cometh to repeat the doing of that, which God is said to have commanded to be done, verse 14. 15. instead of saying, to divide betwixt the day and the night, he saith, to divide betwixt the light and darkness, verse 18. using the worlds light and day, darkness and night, as setting forth one and the same thing, so that it is plain, they are not divers but the very same. But a greater question is yet behind, what is meant, when he saith, let them be for signs and for seasons? Touching seasons or set times, the question is easily Psal. 104. 19. Rabbini Calvin. resolved. For by the word here used {αβγδ} the festival times of the Jews are set forth, as the Pasch, New-moons, and feast of tabernacles, and accordingly the Psalmist saith, he hath made the Moon for set times. And thus the rabbins of the Jews expound this word here, but others add also the seasons of the year, Summer and Winter, the Spring and Autumn, and also times politically set to keep Fairs, and for other meetings about affairs of the Commonwealth: for by the course of these lights of heaven, all set times for any purpose are distinguished. Touching signs, it is more controverted, of what the sun, Moon and stars may be looked at, as signs? The judiciary Astrologer beareth himself hereupon, as a sufficient warrant, not only to prognosticate of the weather, but of events, that shall happen to men and women by calculating their nativities by the position of the heavens, and the aspects of the planets, and by having respect hereunto at the undertaking of any business. But herein he hath all Divines that ever wrote, against him. For although the sun be set to rule over the day, and the moon over the night, yet over men he doth not say, that they or the stars shall rule. Moreover the vanity of the Astrologer in this matter appeareth in that in one minute, they acknowledge such variations to be in the positions of the heavens, as that he, which is born this minute shal be most fortunate, but he, which is born the next, most unhappy, seeing so small a point of time, may easily be mistaken, Basil. Hexem. joan. Picus Comes Mirand. as Basil reasoneth. He, that will, may red both Basil more at large, and Johan. Vicus Comes Mirandulae, who hath written twelve learned books against this Astronomancy. Now as the chaldean and Astrologer, who by the stars taketh upon him to divine of mens destinies, go too far, so there are some that on the contrary side straighten the significations of the stars too much, saying, P. Artopaeus. Calvin. herein they are signs, in that the sun being nigh setting sheweth, that night is near, and when the rising thereof approacheth, that day is near, and when it cometh towards us, that the spring and summer are near, and when it is going from us, that autumn and winter approach. But I rather hold with them, who understand the stars to be set for signs, not onely in these respects, but that hereby we might conjecture of the weather, that so businesses of husbandry may be ordered accordingly, and sometimes of judgments imminent, and of the last judgement, to be stirred up to repentance, and sometime of mercy and grace approaching. For touching the weather, our Saviour Christ himself, alloweth by the suins appearing read and clear at the going down, or read and lowering at the rising together fair or fowl weather to be signified hereby. And for judgments, the sun being contrary to the course of nature in the eclipse, when Christ suffered, and both sun and Moon three dayes together in Egypt, were certain signs of Gods anger: for mercies the sun and Moon standing still in the days of Joshua, the sun going back upon the dial of Ahaz in the dayes of Hezekiah, and the star appearing to the Magi, when Christ was born, were signs of Gods great grace and favour. Lastly, touching the great day of judgement to come, the Lord saith, that signs shall appear in the sun, Moon and stars, and then he biddeth his to lift up their heads with joy, as Zanchy hath observed, and Zanch. de oper. Dei. Basil. August. Philo. before him Basil, Augustine, and Philo were of the same mind also. Now as there are signs vulgarly known, as the sun or Moon compassed about with a circled to be a sign of fowl weather, and the Moon being sharp and thin upon the third day to be a sign of fair weather, but contrariwise, being obtuse and thick: so there are signs known onely by more art and study to the skilful, and more experienced, by the rising of stars; yet, as the weather doth not always fall out, though most commonly, according to the signs vulgarly known, so it doth not according to the other signs; for which cause they cannot certainly be built upon, it being a thing reserved to God alone to know certainly, what shall come, that the creature might not in any thing be respected onely, but our eyes might be lifted up to the Creator, and he alone might he worshipped and served by us. But it is objected, that Astrology is condemned as vain, Isa. 47. 12. 13. and Jerem. 10. 2. I answer, Jeremy biddeth, that we should not fear the signs of heaven, not meaning, that God did not thereby sometimes signify judgments to come, but that they had no power to hurt, for which they should be adored, as the Virginians are said to worship the devil that he might not hurt them. For when any evil is signified to come hereby, it is to be taken, as Gods commination for sin, to stir us up to repentance, being thus assured, that either he, with whom it is free to do, or not to do, as by these signs he signifieth, will avert the evil, or provide that it shall not be evil unto us. And for that place in Esay, it is plainly against the opinion of power being in the stars, whereupon wicked people were sometimes confident of good to come, although they went on in their sins, and against conjecturing of the weather a year before upon imaginary grounds. This question being thus answered, another yet remaineth, whether the Moon and stars, have any light of their own, or a light only borrowed of the sun, because he calleth them all lights, implying, that they are such originally and by their first creation, and yet it should seem, that the Moon being so variable in the light thereof according to the position of it in respect of the sun, being sometime lesser, and sometime greater, borroweth all the light therefrom, and that the stars have their light from the sun also, because whilst it shineth, they never appear? Answer; Many learned authors hold, that the sun onely hath light in itself, but that the Moon and stars borrow their light of the sun, as Albertus magnus, Avicenna, Beda, Plinius lib. 2. cap. 6. Aristotle lib. 2. de Coelo, Avicen. Albertus madge. Beda, &c. &c. But others think that the stars, which are of the eighth sphere, being above the sun, have a proper light of their own onely, which also seemeth most probable, because there is none appearance to the contrary. But that the Moon borroweth the greatest part of the light of the Sun, all consent, it appearing to be so by the great variableness thereof, being sometime lesser, and sometime greater. And whereas it is together with the sun spoken of, as a light of heaven, for it is said, God made two great lights, this is, in respect Calvin. of the light shining upon the earth, as Calvin speaketh. For Moses was nothing curious in setting down these things to rude and ignorant people, and therefore he speaketh to their apprehension, leaving the secrets of Astronomy to the more acute and subtle to be pried into, which also was the cause, why he calleth the sun and Moon two great lights; not in regard of their magnitude, the Moon is certainly known to be much less, than one of the fixed stars, but for the light, which cometh in most abundance there-from; and the Moon is much greater to the sight of the eye, than any star, because it is by many miles nearer to the earth. Touching the greatness of the bodies of these lights that they are exceeding great all agree, and not as they appear to us being so far distant from them. And this common sense evinceth, because if a man from an high mountain beholdeth men or beasts, they seem as little as birds unto him, as Basil reasoneth. But how great they are, Basil. Anaximand. Anaxagoras. Ptolem. there have been divers opinions. Anaximander saith, that the Sun is as great as the whole earth, Anaxagoras greater then Peloponesus, but Ptolomie saith, that the proportion of the suins diameter compared to the diameter of the earth, is as 11 to 2, and therefore the body of the sun appeareth, if the terms of both be cubically multiplied, to be as 166 to 1. The Moon is by Pliny held to be greater, than the earth, as he gathereth by the eclipse of the Plin. lib. 2. c. 11. Basil Hexem. Zanch. de oper. Dei. sun, whereof that is the cause, and Basil saith, that it cannot be less than the earth, but others hold that it is no greater than the fortieth part of the earth, as Zanchy saith. Moreover the stars in the eighth heaven, which be of the first magnitude, which are 15 are by Astronomers said to be 107 times greater than the earth. But whether Venus and Mercury, two of the Planets be so great as the earth it is by some doubted. But to the exact knowledge hereof none can attain. Lastly, whereas God is said then to have made the stars also, but not in what number, a question may be, how many stars there are? But this is a thing not to be found out by mortal man, because it is proper to God to number them all, and as for man, Abraham is bidden to tell the number of the stars, if he can, it being promised, that his seed should Psal. 147. be as they in number, that is, innumerable to man. Yet of the fixed stars, where this infinite multitude is, there are numbered by Astronomers 1022 which are Gen. 15. 5. distinguished into 41 constellations, representing so many several beasts and other living creatures, and therefore called accordingly 12 in the zodiac, 11 in the south, and 18 in the north. But besides these there are a great many more which cannot be numbered. The names of some of them are set down Job 38. 31. Amos 5. 8. 2 Kings 23. 5. As Cesil, Cimah, Mazzaroth, which we call Arcturus, Orion, Pleiades, Planets, by the rising whereof storms, tempests and fair weather proceed. And God said, let the waters bring forth abundantly the moving creature that Verse 20. hath life, and foul, that may fly in the open firmament of heaven, &c. The Hebrew is a little different, the creeping creature of a living soul, that is, the creeping things of the water, consisting of soul and body; for fishes, because they have no feet to go upon are called creeping creatures, according to Hesychius, Hesych. their going is a kind of creeping in the waters, and therefore the word used is {αβγδ} which cometh of {αβγδ} to run, because the fishes creep so swiftly in the waters, as if they did run, as Zanchy hath it. And touching the next words Zanch. de oper. Dei. in the Hebrew, they are, and let the fowls fly in the midst of the firmament, whereupon occasion hath been taken to doubt, whether the fowls were made out of the waters or no, because it is not said, and the fowls which may fly, but [ which] is put in in the translation, as understood, it being left undetermined of what the fowls were made, and declared onely, where they should be. Some therefore hold, that they were not made out of the waters, but the Cajetan. Catharinus. earth, which they think is also strongly proved, Chap. 2. 19. Out of the ground God formed every beast of the field, and every fowl of the air, and Aristotle numbereth them amongst terrestrial creatures, yet both amongst the ancient fathers, and now most commonly it is held, that they were not made out of the waters. Saint Augustine saith, that they were made out of the vapourous part of the August. lib. 3. de Gen. ad lite●am. Rupert. lib. de oper. Trinit. c. 1. Vatablus. water, or air, wherein they fly, which is full of watery vapours, because of the nearness to the water. Rupertus likewise saith, that they were made ex aquâ tenuiori,& nebulosâ, And Calvin and Zanchy, &c. hold the same. But Vatablus because of that passage Chap. 2, 19. saith, that some of them were made out of the water, as watery fowls, and others out of the earth. But he attended not to these words, every fowl, which Moses saith, God made out of the ground. Saint Augustine, and they, that stand for the making of the water, say, that in Chap. 2. 19. where the fowls as beasts are said to be made out of the ground, by ground both earth and water are to be understood, as making together one Globe. Or else, that those words are not to be understood, as if the fowls also were formed out of the ground, but thus; when God had formed every beast out of the ground, and when he had formed every fowl of the air, it being not set forth, out of what the fowls were formed. But I cannot see, how either of these answers can satisfy, not the first, because the ground or earth hath hitherto been set forth, as distinct from the waters, nor the second; the matter out of which the beasts were made being declared, when their making is again mentioned, what reason can there be, that the matter out of which the fowls were made, should be concealed? For if they were made out of the waters, it had been easy to have added, and every fowl out of the waters, which because it is not added, there is no evasion left, but it must needs be yielded to be the same with the beasts, viz. the earth. But it will be said, if Moses had not meant, that the fowls as well as the fishes were made out of the waters, he would doubtless have set forth The fishes having been spoken of by two words coming from one root {αβγδ} the fowls are al●o spoken of likewise, volatile volet, as meaning the creation thereof out of the earth, as of the other out of the water, and therefore a word signifying earth is added {αβγδ} out of what they were made, as he did in speaking of all other creatures. To this I answer; forsomuch as he hath not finally omitted, but taught this Chap. 2. 19. it is in effect all one, as if he had set it down here, as the manner of making woman is omitted in this Chapter, but expressed in the next. And indeed why such a repetition of making these creatures out of the ground should be made there, a reason can hardly be rendered, but because the original of fowls had not been hitherto declared, If a reason be asked, why it was thus deferred, I know none other, but that it is not altogether left untouched in these words, and let the flying fowl● fly over the earth, &c. for here, though obscurely, the earth is pointed at, as the place from whence the fowls come. And indeed it were strange when as all other creatures live where they were made; if the fowls were made out of the waters, that they should live upon. the earth. Object. If it be further objected, but why is the creation of fowls spoken of together with fishes, if they come not from one original? Sol. To this we may answer that some of them live most in the water, and all the rest for the most part in the air, wherein they fly from place to place, and the air and water were at the first all one, and therefore it was not unfit in speaking of the creation of fishes, to speak of fowls also. Moreover, they are in many things alike, as in levity and agility, and as the one hath fins, so the other hath wings, as the one scales, so the other feathers, both want ears, and bladders to hold their water and dugs and milk, and their motion is a like very swift, the one flying in the air, and the other as it were flying in the water, and to either of them the tail is of great use to direct their course, and in fishes there is spawn like unto eggs, as eggs are in fowls, yet in their flesh they are altogether unlike, the flesh of fowls being, as that of other terrestrial creatures, as their food is from the earth. So that howsoever for their great similitude unto fishes, their creation might well be spoken of together, yet the solidity of their bodies sheweth, that they came not from the fluid or watery vaporous air, but from the solid ground. My reverence of antiquity is such, that I am not willing thus to go from common received expositions, but the evidence of reason herein rather beareth sway with me, because thus both places speaking of fowls may well be reconciled, but otherwise, not possibly. If it be further demanded here, why fishes and fowles are made before beasts? Saint Augustine answereth, that the air and water are nearest and August. lib. 3. de Gen. adliteram. most like unto the heavens, and therefore Moses descendeth orderly after the narration of the making of heavenly bodies, to tell of these. Others that he doth thus by proceeding from things less perfect to the more perfect, first, trees and plants being made, which have but a vegetative life, then fishes and fowls, which howsoever they be sensitive, yet they are not so sensitive Zanch. de oper. Dei. as beasts, amongst which many come near unto man. But it is singularly added, then God created great Whales: why are these spoken of by name, but none of the beasts likewise, but onely in general? To this it is answered, that Whales are the greatest of all other creatures in this World, whereby the mighty power of God is most set forth, as Job 41. and therefore good reason there was, that they above all should be nominated. For in the atlantic sea, there are Whales seen like great mountains, as both Basil and Theodoret have it, so that Mariners sometimes have thought them Basil. Theodoret. to have been little Islands. The word used for Whales is {αβγδ}, whence the latin word Thinni cometh, and it signifieth all very great, both fishes and dragons, but here it is taken by all for the greatest, viz. Whales onely. And it is to be noted, that the word ( created) is used, to set forth the making of these, which is not in speaking of other creatures, but onely of the prejacent matter of all in the beginning of the Chapter, and of man. The reason doubtless, is because the power of God did most appear in making of the Zanch. de oper. Dei. Whales, and therefore to set forth an extraordinary act of the divine power, this word is here used. Now the fishes and fowles being made, it is said, God blessed them, &c. but when the beasts and creeping things of the earth are spoken of, no such thing is spoken of them. What may the reason of this be? To this the Hebrew Rabbini. rabbins anwer, that hereby was intimated, that the Serpent should by and by tempt man to sin, whereby a curse and not a blessing should come upon him and all other earthly creatures. Others, that hereby was signified the superabundance, that should be of fishes and fowls above beasts and creeping things of the earth, according to the signification of the word first used, when the waters are bidden to bring forth fishes, for, as the word signifieth; it is rightly translated, let them bring them forth abundàntly. Origen will have Origen. by the first word the exceeding great increase of their bodies signified, and by the other their multiplying: but the first word used is {αβγδ} fructify( and so is the same in effect with the other multiply) these two words being used to set forth the same wonderful multiplication of these creatures. Or else it may be said, these words of blessing are omitted in speaking of the beasts for brevities sake, as being understood from the former using of them so little before, or because man being made upon the same day, for his excellency above the beasts, it is omitted in speaking of them, and so the more remarkably added in speaking of him. But certainly from Gods blessing the beasts have a power to multiply also. And God said, let the earth bring forth the living creature after his kind, cattle, Verse 24. and creeping things, and beasts of the earth, &c. when the waters were bidden to bring forth fishes, it was said before, let them bring forth the moving creature that hath life, but the earth must bring forth the living creature or the living soul, as it is in the Hebrew, but hereby is meant the whole compositum, consisting of soul and body, and so whether it be red the one way or the other, it cometh to the same, but yet in that the soul is spoken of, as brought forth out of the earth, Zanchyes note is true, that the soul of a beast and of other creatures is not, as the soul of man from above, but out of the corruptible earth or waters, as the body, and so when one perisheth there is an end of the other also. But what may be the reason of this diversity in speaking of the creatures brought forth out of the water and out of the earth? It is conjectured, that hereby is intimated more imperfection to be in the fishes, and more perfection in the beasts, which hath been touched before. But why is Zanchim. the beast made the same day with man? Answ. Because beasts keep together with man upon earth, as neither fishes nor fowls do, and some of them are helpful unto him in tilling of the ground, and for divers other uses. But if beasts be more perfect than fishes, why were they not made first? Answer; It hath been already showed, that Gods order in making all things hath been from the beginning to proceed from things less perfect to the more perfect, the rude matter of all being first created, and then distinguished, &c. But there is also another reason here yielded, it pleased God to replenish the superior Zanch. de oper. Dei. parts of the World, with creatures first, and then the inferior, first heaven, then waters and tower Region of the air, and lastly the earth. But in speaking of these creatures he calleth them by three names, beasts, creeping things, and cattle. What therefore is to be understood by either of these? Answ. The first word in Hebrew is {αβγδ} translated jumenta, cattle, setting forth those that are useful for man, and are made to serve him, being therefore so called à juvando from helping, such are horses and oxen, &c. and not onely the tame, but the wild, that live upon grass, as Hares and Conies, &c. the last word {αβγδ} translated fera, a wild beast setteth forth those, that live in wildernesses, and are hurtful unto man, but yet to be subdued by him, as Lions, bears, Wolves, &c. that live upon flesh, the middle word creeping things, setteth forth such as have no legs or very short ones, Luther. so that their bellies go upon the ground, as all expositors agree. Yet Luther saith, it may be doubted, whether these differences always hold or no, because verse 30. they are all set forth by one word beasts, to whom, as to the fowls, the Lord saith, he had given the green herb for meat, but there is onely one word used, so that this distinction may still hold, where more words are used. But the earth is bidden to bring them forth after their kind. Here then may be a question, whether any such beasts, as come of divers kinds ingendering together were then made; as Mules, that come of an horse and an ass, and the Leopard of a lioness, and a Libard, and a Lynx of a Wolf Rupert. de oper. Trinit. c. 57. and an Hart? To this Rupertus answereth, that these creatures are adulterine and begotten besides the course of nature, and therefore were not made at the beginning. In which answer, I cannot see, how any should but rest, because if every beast were made after their kind, there could not possibly be any mixed, coming of two kinds at the first, but this must needs happen in process of time Moreover, that God made not these, but that they came of a confusion afterwards displeasing to God, appeareth, because he forbiddeth Levit. 19. 19. Gen. 36. 24. the coupling of beasts with beasts of another kind, and it is noted, that Ana found mules first in the wilderness many hundreds of years after the Creation. Pererius. Yet some except here against, saying, that although mules were then found first by Ana, yet it followeth not, but they might be from the beginning, and touching that prohibition of the coupling together of divers kindes, that this was onely allegorical, as the not sowing of ground with divers seeds, to show that marriages were not to be made with the uncircumcised, and not to show the thing in itself to be displeasing unto God. But the first reason of every thing being brought forth after the kind, is not hereby answered, neither is it likely that mules should so long a time after have been spoken of as so rare beasts, but that they were new, neither had any man ever seen any such before. For the allegory in that prohibition of divers beasts coupling together, I aclowledge it, but yet if God had made any such mixed creatures, I cannot see, how the very thing literally understood could have been by him forbidden, because he never forbade any thing, but that, which was voluntarily done besides the first natural course for any signification. And such also were the two other things in the forenamed place adjoined, the ploughing with an ox and an ass, and the sowing of the same ground with divers seeds: for these were things in time invented by men, and strange copulations came from the strange lusts of the creatures. If a question be further made touching Monsters, and such living things, as are bread of corruption, as lice, pleas, flies, &c. whether there were any kinds of such made at the first? Saint Augustine moveth and answereth one of these, that such living things, as are August. lib. 3. de Gen. ad literam, cap. 14. bread of the corruption of other things were then made, but not such, as are bread of dead bodies corrupted. But there is a like reason of the one sort and of the other. And therefore Basil without such distinction saith, not onely Basil. Hom. 7. in Gen. the more perfect fishes were bread of the waters by Gods command, but also frogs, and gnats, &c. But I cannot see, how any thing coming of corruption should have a being then, when there was nothing corrupted, but all very good. It is sufficient, that God put into the creatures then a generative power, to produce such things afterwards when they should be dead or corrupted, so that it may be said, they were then potentially, but not actually. And yet the world was not imperfect at the first no more then it is now, seeing new species of such things are daily produced. Touching the other about monsters, Augustine was opposed herewith by the Manichees, who objected, that all things made by God at the first were not good, for these were not, and yet God made them, or else he made not all things. To this he answereth, Monsters Aug. de Civit. Dei li. 16. cap. 8. cannot be reckoned amongst those creatures, of which Moses saith, that they were very good, because they all were without either the fault of excess or defect, being in all things very perfect, so as monsters are not. And therefore it is certain, that they were begotten after the sin of man, but not without the will of God, and although they are not perfect, yet both in respect of their substance, and for some uses they are good. For according to their name Monstra, they do monstrare show things that may be profitable for us to know, viz. that sin hath been committed, that we may be moved to repent, and how much we are bound to God, that when he could have made us such also, yet he hath dealt more graciously by us, to be stirred up to due thankfulness therefore. For in that there are monsters both amongst men and other creatures, the corruption of man appeareth to be very great, extending itself even to the dumb creatures. If it be said, but thus more kindes are still created, it is answered, not so, but bodies are daily framed for creatures some of one sort and some of another, as it must needs be to the worlds end, for monsters are not new kindes of creatures, but the same diversified by excesses or defects, or misplacing some members. All things then were made by God, and were neither eternal, as some Philosophers have thought, that the kindes of them were, nor made by Angels, according to others, nor bread naturally out of the earth by virtue of the Sun, as Epicurus held. And God said, let us make man in our image, after our likeness, and let them Verse 26. have dominion, &c. The dignity of man herein appeareth to be great above other creatures hitherto spoken of, that there is a consultation about the making of him, and in the most excellent fashion, that might be, in the image of God himself, more particularly his dignity appeareth first, in that God consulteth about Man's dignity. Tertullian. lib. 2. contra martion. Homo à Deo conditus est, non imperiali verbo ut caetera, said familiari manu, blandiente illo verbo praemisso, &c. Ambros Hexem. lib 6. c. 6. Docentur ut parvuli, serviunt ut famuli, adjuvantur, ut infirmi, verberantur ut timidi,& corriguntur ut subditi. Zanchius. James 3. the making of him, so as he did not about the making of other creatures, but onely said, let them be, or be brought forth, and they were. Man was not made of God by an imperial word, saith Tertullian, but by a familiar hand, that loving speech, being premised, Let us make man, &c. 2. In that he was made after Gods image, and in his likeness. 3. In that all other creatures in this world were subjected unto him, Saint Ambrose saith, that this was mans greatest dignity, because some of the creatures are far greater and stronger, then man, as Elephants, Lions, and Tigers, &c. who yet are by man subdued so, as he saith, that they are taught as little ones, serve as servants, are holpen as weak, beaten as fearful, and corrected as subjects, &c. Zanchy, because when Gods subjecting of the beasts to man is spoken of, one word translated jumenta cattle, onely is used, thinketh that the wild beasts were not made subject unto him, but sheep and oxen, &c: as it is psalm 8. But both experience now teacheth, and Saint James affirmeth, that all beasts are subdued by him. So that under this word here all are to be understood, though distinguished into three kindes before. 4. As all creatures were subjected unto man, so they were brought unto him to be name, it being intimated hereby, of what great natural adjudge he was, and this bringing of the creatures unto him being, as it were an acknowledgment on their part, that he was their Lord and Sovereign, and therefore they ought to obey and serve him. 5. Although he were made of the same earth, out of which the beasts came, yet it was not by being produced, as they, but by being formed, as it were with Gods hands, a soul being breathed unto him which is immortal. 6. His very body also was made so, as to live for ever, if he had not sinned. 7. He was set in a most delectable place, paradise, which abounded with all varieties of fruits for food and delight, when as no such provision was made for other creatures. 8. He was endued with the spirit of prophesy to tell, whence Evah was taken, although he saw it not. 9. Lastly, when God hath appeared at any time in any similitude, he hath not been seen like unto any other earthly creatures, but like to man onely, this being a fore-runner of the joining of man unto God afterwards in one person. But here a question offereth itself, to whom God spake when he said, let us make man; for I shall not need to say any thing of the order of making him, being the most excellent, last of all others, because it hath been already shewed, that this was done by proceeding from things imperfect to the more perfect, and this indeed addeth more yet to mans excellency, in that, like unto a great Lord, the house of this world is made fit for him, and furnished with all necessaries, before that he is brought into it. Now touching the question upon these words, ( let us make man) the Fathers generally agree, that this was a consultation held by the blessed Trinity, the Father, Son, and Holy Ghost, who are herein declared to be three persons, but because it is said ( after our image) that they are but one essence or substance. The Jews who will by no means acknowledge the Father and Son in the Godhead, have devised other expositions, saying, that God here spake to himself, after the August. lib 6. de Civil. Dei, c 16. Pot●rat illud, faciamus hominem de angels intelligi, quia non dixit faciam, said faciamus, said quia sequitur, ad imaginem nostram, nefas est credere ad imagmem angelorum bominem factum, &c. manner of great men, who are wont to speak of themselves in the plural number, and some, that he spake to the earth, as out of which the body of man was framed, others that he spake to the Angels whom he used as Ministers to make the body of man and other earthly creatures, he onely breathing into him the breath of life. But the last of these is well confuted by Saint Augustine, saying, if God had said onely, let us make man, it might have been understood, as spoken to the Angels, but because it followeth after our image, and it is a wickedness to believe, that man was made after the similitude of Angels, and that the similitude of God and of Angels is one and the same, therefore the plurality of the Trinity is rightly understood here, which Trinity yet appeareth to be one God, because it is said, fecit, not fecerunt. And Saint Amb. saith, that God could not speak thus to his servants, because Ambros. Hexem. lib. 6. c. 7. it is not to be thought, that servants were consorts with their Lord in his works, or the works with their author, and if this should be admitted, that the work were common to God and angels, yet the image was not common. The Son therefore is to be understood, who hath said, I and the Father are one, Coloss. 1. and of whom it is said, being the image of the invisible God, &c. And touching the body of man, which they say was made by the angels, it is expressly Gen. 2. taught, that God made it out of the earth. For the rest of the Fathers consenting, that the mystery of the Trinity is hereby set forth; see Rupert. lib. 2. de trinit.& oper. eius. Theodoret quest. 20. in Gen. Cyril. lib. 1. adversus Julianum, Chrysostom. in Gen. 1. And therefore as God spake not to the Angels, so neither did he speak to the earth, for that were absurd, that the workman should speak to the dead matter, out of which he meant to frame any thing, nor to himself, because man, who hath the use of reason, speaketh not to himself, but to others. And of as little moment is that which Calvin commemorateth, that some have expounded the word {αβγδ} flat: and which Musculus speaketh of, that he spake to the four Elements. And hitherto of the consultation, Let us make man. Another question followeth about the word, Adam translated Man, what it signifieth? and whether the soul or body of man, or both be meant hereby, and whether man alone, or both man and woman? To this it is answered. First, the word {αβγδ} Adam cometh of {αβγδ} signifying read earth, such as the Euseb. de praeparat. Evang. lib. 11. c. 4. earth was in the first purity thereof, as Eusebius hath it, who also addeth, that man is sometime called by another name, viz. {αβγδ} signifying forgetful, because the reasonable nature being joined to a body is made forgetful. Being incorporeal it is divine and reasonable, not onely remembering things past, but having through the sublimity of speculation a precognition of things to come, but 〈…〉 g joined to the flesh, it is ignorant and forgetful. This name Adam in greek consisteth, as S. Cyprian and Aug. say, of four letters, setting fourth the four parts of the World, {αβγδ}, the East, {αβγδ}, the West, {αβγδ}, the North, and {αβγδ}, the South, and therefore it was mystically intimated by this name given to man, that his posterity should inhabit all those parts. But seeing this name was not given in greek but in the Hebrew tongue, it is better to conceive as others have it, that he was thus called Cyprian. lib. de Sinai& Sion. August. tractat. 9. 10. in Joan. to put him in mind, from whence he was taken, that he might always be humble, and subject to his maker. In Greek man is called {αβγδ} from the word {αβγδ} to look upward, as Plato hath it, and in latin Homo, ab humo, from the ground. Secondly, By the word Man, some have thought, that the interior man onely is to be understood, because it is said, after our Image, Plato in Cratylo de nominum Etymologia. Ambros. Hom. 10. in Gen. Bosil. in Hexem. lib. 6. c. 8. August. lib. 3. de Gen ad literam, cap. 22. which cannot be spoken of the body, but of the soul onely. Thus Ambrose, and Basil, who to prove this opinion, allegeth some places, wherein the inner man is spoken of, as ● Cor. 4. Col. 3. And of this Saint Augustine maketh mention, that it was held so by some, but he confuteth it, because God is said, as to have made man after his own image, so to have created them Male and Female, which distinction is not in the inner man, and moreover to have appointed his food, which neither can agree hereunto. And yet, as Augustine saith, they that held thus, brought some probable reason for it, because the making of man is again spoken of, Chap. 2. so that it may seem, that here first, the soul is spoken of, and there the body, but who so, shall look into the Text, shall soon see the vanity of this allegation, and that the whole man consisting of soul and body is meant by man here. Thirdly, Some have held, that by the word Adam woman was not meant also, but the man onely, but this is easily confuted, because it is said, God created man after his Image, both male and female. A third question here is, what is meant by Gods image and similitude, and whether the woman was not made after Gods image, as well as the man, because she is elsewhere said to be the image of man, and man the image of God? To this divers answer diversely. Some heretics called Anthropomorphitae, that man is said to have been made in the image of God in respect of his body, having such eyes, hands, feet and other limbs, as he hath, but this is so gross, as Calvin saith, that it is not worth the naming, forsomuch as God is plainly taught to be a Spirit, John 4, 20. Others, as Calvin also saith, holding Calvinus. this image to be in the body, affirm, that to be so called, because the wisdom and power of God shine so much in the admirable framing thereof, but neither is this right, because by the same reason not onely man, but the heavens and other creatures should be after Gods image also, for in them the wonderful power and wisdom of God is no less shewed, then in making mans body with the lineaments thereof. The foundest expositors therefore hold, that man is said to be made after Gods image, not in body, but in soul, and yet not in soul onely, because that is not man, but both in soul and body, whereof man consisteth, the soul understanding and doing acts of righteousness by and through the Organs of the body. So Zanchy, who further addeth that the body of man representeth the manifold virtues of God in the members thereof, as mans eyes represent Gods providence, his hands and arms his strength, and forsomuch as mans hands build and plant, and do all the wonderful works of Architecture, and Husbandry, he may be said herein to be the image of the great creator of all things. Yet properly in soul only, man is the image of God, in body significatively as the members thereof, and the frame of it is a sign of the divine attributes. Thus Basil. in Gen. Hom. 10. Ambros. Hexem. lib 6. c. 8. August. lib. de Gen. contra Manich. c. 17. Basil and Ambrose acknowledge that there is in mans body a certain property, viz. the erect figure thereof, which representeth an heavenly God; being herein adopted to such a soul, as should always be lifted up to things above, and to seek them. And Augustine saith, that our body is so made, that it sheweth us to be better than the beasts, and like unto God. Touching the two words here used image and similitude 〈…〉 ey greatly differ. For some will have onely one and the same thing meant hereby, the word similitude serving to express further what is meant by image. Thus many of the Ancients, as Zanchy saith, and Calvin denieth any difference to be betwixt image and similitude, and Vatablus saith, that the adding of these words after our likeness, is no more in effect, but most like unto us. Their reasons are first because the same thing being spoken of again, one word onely is used verse 27. so God created man in his own Image, and not in his own image and similitude. Secondly, because the creation of man being elsewhere spoken of, he is said to have been after Gods image onely, as Gen. 9. 6. 1 Cor. 11. Ecclesiasticus chap 17. Colos. 3. Ephes. 4, &c. but Gen. 5. 1. onely after Gods likeness. To this Zanchy answereth, that when one of these words is afterwards used, Zanch. de oper. Dei. the other is necessary to be understood synecdochicè, one onely being used for brevities sake. For as Augustine saith, to affirm any word in Scripture to be idle is blasphemy And therefore both he distinguisheth betwixt image and similitude, and so doth Basil. Hom. 10. in Gen. and Origen. lib. 3. {αβγδ} c. 6. August. quaest. in Deut. qu. 4 Origen. Basil. Ambros. Greg. Nyssen. &c. and Ambrose Hexem. lib. 6. c. 7. Gregor. Nissen. Hom. de creat. homin. Eucher. Victorinus, Theodoretus, &c. Now the difference held to be betwixt image and similitude by all these famous expositors, is, that the word image setteth forth the reason and understanding of man, wherein, he is alone the very image of God, other terrestrial creatures wanting a reasonable soul, but he onely having it. R. Moses Maimony saith, the excellent reason and knowledge found in mans soul, is the form of man, and therefore it is said, ( let us make man after our Image) R. Menahem; it is thus said of man for the understanding mind, that is in him, such as is not in any other earthly creature, and Proclus, the mind that is in us is the image of the first mind. The word similitude setteth forth the gifts and graces spiritual, wherewith he was by his creation endued, he being perfectly righteous and holy, and so like unto God who is most holy. But against this it is objected, that the word image doth rather set forth righteousness and holiness, because it is thus expounded being afterwards spoken of. Ephes. 4. 24. Colos. 3. 10. and therefore this distinction cannot stand. To this I find not any thing answered, but only, as the fathers before alleged, so Rabbi Moses egypt. lib. 1. cap. 1. affirmeth the foresaid distinction, that image setteth forth the substance of the soul, and similitude the virtuous qualities, R. Moses egypt. Damascen. lib. 2. cap. 29. alleging some passages of holy Scripture to prove this difference, and so likewise Damascen. For mine own part, I cannot see how any thing can be answered, and therefore by image I would rather understand mans spiritual gifts and graces, and by similitude his reason and understanding, and so the meaning may well be rendered thus, let us make man, who may represent our purity and holinesse, yea, and that not being sensible onely, and so ignorant, as other earthly creatures, but wise and reasonable, and having a soul immortal, that in all things he may be as like unto us, as a creature can be to the Creator, that in him our holinesse and wisdom may be beholded and reverenced, when all other creatures do submit unto, and are ruled by him. Touching the woman, it is plain, that as the man, so she also was created after Gods image. Thus Augustine lib. 12. de Trinit. cap. 7. and Basil. Hom. 10. in Gen. whereas the Apostle calleth her the image of the man then, it is not to be understood exclusively, as though she were not the image of God also, but in some secondary respect. Both man and woman were made after Gods image in a primary respect, viz. as his image standeth in holinesse and righteousness, in wisdom and understanding, and in the immortality of the soul. But in a secondary respect, as the image of God standeth in principality and rule, the man alone is Gods image chiefly, because although the woman hath also dominion over the creatures, yet being weaker, neither doth she so rule over them as he doth, neither is she equal, but inferior to the man, as being made out of him and for him, as all things were of God and made for him. Some there are, who have stood for man his being Gods Image in respe●● of the three persons in the Godhead. For in reason he may aptly be said to represent God the Father, in speech, that cometh from this reason, God the son, who is the Word, and in love, God the Holy August. Theodoret. Ghost. So Augustine lib. 1. de Trinit. But this is rejected, as being besides the scope by Calvin. Theodoret labouring much to find out, what is Gods image, concludeth, that because it must be somewhat in man, which is not in Epiphan. haer. 70. Rabbini. the woman, nor in any other creature, that it is uncertain. And Epiphanius, that it is not known, in what part this image is. But of all others, the rabbins of the Jews have spoken upon this most foolishly, saying, that man is said to be Gods image, because as God filleth all the World, so the soul filleth all the body, as one God is over the world, so one soul is over the body, as God is not defiled with any filthiness of the world, so the soul is not defiled August. lib. 7. de trinit. c. 6. Non ad solius patris, solius filii aut solius S. S. imag. factus est homo, said ipsius trinitatis. Non enim a●t filio loquens, faciamus hominem ad imaginem tuam, aut meam, sid pluraliter ad imaginem& si militu dinem nostram aquâ pluralitate S. S. separare quis audeat? Verse 27. Zanch. de oper. Dei. with the filthiness of the body, and as God seeth all things, but is seen of none, so doth the soul: for all these agree to the soul of a beast also. Lastly, there is another opinion recited and confuted by Saint Augustine, that by image and likeness here is meant the likeness of the son of God, taking flesh, after which they thought, that the first man was made, and so much the rather, because he is said to be the image of the Father, and as man is here said to have been made after Gods image, so 1 Cor. 11. he is said to be his image also. But Christ is not onely called the image, but the substantial image of the Father being coequal and coeternal with him. That man was not made like unto the Son in his humanity appeareth, because it is said in the plural number, after our image, the whole Trinity being meant, not in the singular after thy image. Hitherto August. And of Christ made after the likeness of one of us men, we do sometimes red, but of man made after the similitude or likeness of Christ never. Quest. A fourth question followeth, because having said, So God created man in his own image, it is added in the image of God created he him, and male and female created he them, why the same thing is thrice repeated? Answer, This is not doubtless without a mystery, the meaning is, that God the Father, God the Son, and God the holy Ghost created man, and not one Person onely, the three Persons being yet declared to to be one, in that a verb of the singular number is here joined with a constrain of the plural. A fifth question is, whether the dominion of all worldly creatures was here given to man without exception, because the Whale, called Leviathan, seemeth Verse 28. Job 41. to be excepted, and how the case standeth with man since his fall in respect of this Dominion? Answer, Some have held, that although the fishes are here given to man to rule over, that the Whale is not subjected unto him, nor the wild beasts. So Theodoret, that all creatures are not here meant, but such, as Theod. in Gen. quast. 20. were made for mans uses, as fishes, and tame beasts, and creeping things for medicine, and not the Whale, or wild beasts, which neither are mentioned therefore Psalm 8. and unto Theodoret Zanchy subscribeth herein. But Basil contrariwise saith, in speaking to man, seeing such force of reason piercing into, and overcoming all things is bestowed upon thee, how shouldst thou Basil. in Gen. Hom. 10. not have power of ruling over the Whales also? I have seen the admirable cunning, and witty art of men in taking these Whales. So that the creatures which through their natural freity are not tamed, are through necessity compelled to serve man their Emperour. Whence it is plain, that God hath given a power unto man to rule over all other creatures, and that the very Whales and other Monsters of the Sea, which are terrible to be name, are subject to the rule and dominion of man. Hitherto Basil; to whom I rather assent, not doubting, but that by fishes Whales also are to be understood, and by beasts, wild beasts, as well as tame. For both through his reason and understanding man is able to master any of them, and experience teacheth the same, when as they are often times taken by him. And to put this out of all doubt, Saint James saith, that every kind of beasts, birds, and things in the Sea are James 3. 7. tamed by man. Touching the difference of mans dominion over the creatures before and after sin, it is generally held, that although by sinning the image of God in man was defaced, yea lost in respect of that, wherein it principally stood, viz righteousness and Holinesse, and the knowledge of divine things: yet in respect of natural reason, it remaining, he hath dominion still over the creatures of all sorts, although not in such ample manner, as he had at the first. For then it is to be held, that they did voluntarily obey him, yea those, that were most fierce and wild. For God brought all sorts to Adam to be name by him, implying his Lordship over them, and how at his naming of them or speaking to them by name they should be obedient. Of this obedience there have been some instances since, as when all sorts of creatures lived with Noah in the ark and were subject unto him, when the Ravens came so familiarly to Elijah to bring him food, and the bears came out at the cursing of Elisha, and destroyed the 42 children that mocked him. It is true, these things were done by miracle, and rarely, but before sin it is most probable, that it was ordinarily so. If it be said, the creatures had not the reason to come and do such obedience to man. I answer, God, that made some so obsequious, as we see still by experience, as Dogs, and Cats, &c. Did make them all doubtless such at the first, that they did not flee away, but came about man, and fawned upon him, and in their kind shewed their willingness to yield him obedience. But man having disobeyed God, as it was just, his dominion over the creatures became more laborious and difficult, and instead of voluntarily serving him, many of them now are become hurtful to him and are ready to make a prey of him. He hath indeed a rule and dominion over them still: for this is established again, Gen. 9. 2. But his rule is not now so large, and with great travail and pains. Hugo de Sancto Victore saith, that God hath taken away the dominion of man over two sorts of creatures, the Huge de Sancto Victor. annot. in Gen. greatest and fiercest, as Lions, Tigers, &c. And the least, as Flies, pleas, &c. Which cannot be tamed, by the one giving him to understand, that he is deprived for sin of his excellent power of domination, and by the other, how vile and base he is now become. Yet Chrysostom observeth, that God hath even Chrysost. hom. 12. in Gen. in this particular dealt graciosly with man, in that he hath not withdrawn from his obedience those creatures, whereby he might have profit, but onely such, as did set forth the excellency of his power, those, whereby he might have profit, help, ornament or delight, being still left unto him, as Sheep, Oxen, Horses, &c. And God said, behold, I have given you every herb bearing seed, which is upon Verse 29. the face of all the earth: and every three, in which is fruit, to you it shall be for meate. 30 and to every beast, &c. Beda gathereth from hence, that before the fall of Hexem. Bed. man, as no herb was venomous, so no three was without fruit: but this last was plainly an error, because some trees are naturally barren, yea and such, as were in Paradise, as the fir three, the Cedar, &c. commemorated, Ezech. 31. And therefore to intimate so much in the Text, it is said, in which is fruit. But a great question here doth justly offer itself, whether man might not eat flesh at the first, but herbs, Seeds, and Fruits onely. And because the other creatures are confined to herbs and seeds, whether such of them, as live now upon flesh, were otherwise sustained then, as Lions, bears, Wolves, &c. Touching either of these divers expositors are of divers opinions. Some Musculus. think, that although herbs and seeds and fruits onely are name, when mans food is appointed unto him, yet for so much as flesh is not forbidden, and a dominion over the creatures to use them, as he thought good, was given unto him, he might at his pleasure make food of that also. And they argue from this, that Sacrifices were to be made of the creatures, some part of which was to be eaten, and likewise that they were to be killed, that they might have their skins for clothing, wherefore it is most probable that they ate their flesh. So that God in appointing these things to be eaten, did but appoint their ordinary food, there being a liberty to use flesh for food also, when man should think good. But others hold, that seeds and herbs and fruits were mans Basil. Beda, Damoso. de fide orthod. lib. 2. c. ultim. Zanch. Gen. 9. onely food till the flood, because none but these are mentioned and an express allowance is given to eat flesh after the flood, as these things. Thus the Fathers generally, and most new Writers of all sorts. And it seemeth to have been an ancient received opinion, by that which old Poets have left written, As Boetius. The former age was content with the faithful fields, and satisfied Boet. lib. 2. de de consol. Philòs. Foelix nimium prior aetascontenta fidelibus arvis, Nec intertiperditaluxu, Faciliquae sera solebat, jejunia solvereglaude. their hunger with the Acorn, when they had fasted long. And Ovid; Men were content with meat growing without forcing, they gathered the fruits growing in mountainous places, and those that grow upon thorns, &c, lib. 1. Metamor. And it standeth with good reason, that man should feed then onely upon such things, they being such as might well suffice nature, and most pleasant at the first, and mens bodies being strong and healthful, and this was a most simplo diet, and so most fit to be appointed at the first to rebuk the luxury of after times. Some also yield this for a reason, that man not being used to the shedding of blood might be better preserved from murder. But this reason is weak, because beasts were killed for Sacrifice, and to have their skins for apparel, and therefore Cain, the very first man born into the World, fell into this damnable sin of murder. The reasons before rendered therefore are best, and that the creatures not being killed up at the first, might the better be Zanch. de oper. Dei Gen. 4. multiplied upon the earth. After the flood mens bodies grew weaker, and it is generally thought, that neither herbs nor waters were so wholesome as before, but more corrupt through that Deluge, and therefore flesh was now allowed to be eaten, and whereas waters were their onely drink before, vines were now planted; that they might have wine for their infirmity. Yet it is not to be doubted, but that Noah and his sons did forbear the killing of beasts to eat for a time, that their increase might not be hindered. Calvin thinketh Calvin. Thom. Aquin. part. 1. q. 96. artic. 1. Cajetan. it best to suspend, and not to determine this question. Touching beasts, that now live upon flesh, some also think, that they did so at the first, because the nature of a creature is always the same, and that when God assigned herbs and seeds for the beasts to feed upon, he meant not all beasts. But this is contrary to the Text, speaking of all, wherein was the breath of life, and howsoever creatures never alter from their specifical nature, yet they may alter from their individual, using such food at one time, as they used not at another, as children, who at the first are nourished with milk, and eat no solid meat, yet afterwards they eat it. Others therefore more probably Beda. Basil. Joseph. lib. 1. Iud. Antiq. hold, that even those beasts that since have lived upon flesh, and birds also, lived then all upon seeds and herbs, and that this discord and malignity of nature came upon them afterwards, since the flood, one bearing a kind of hatred to another, and so preying upon it, and tearing and eating the flesh thereof. And this opinion hath both the present text plainly for it, and even at the time of the flood it must needs be yielded to have been so, because all sorts of creatures earthly living with Noah in the Ark, were sustained without eating flesh, for otherwise their number, being so few of each kind taken in, would not have sufficed, see also for this Esa. 11. 7. and chap. 65. 25. The clause of all added. And God saw all that he had made, and it was very good, serveth to show that all things being approved of God, we should not presume to question any, whether it be good or no. And whereas they are said to be very good, which is more than hath been spoken hitherto, it is by reason of their perfection: so Calvin. CHAP. II. THus the heavens and the earth were finished, and all the hosts of them. This Verse 1. repetition may seem to be superfluous to tell the same thing over again, but indeed it is to very good purpose, both to meet with such as have held, that the world and all things therein were made in a moment, for six dayes were spent in the making thereof, and to give us occasion more seriously to consider of these works of God, who are ready slightly to pass them over, as O Ecolampadius saith, and if God now had perfected his Heaven and Earth; Oecolamp. in vain do Philosophers dispute of more Worlds. And lastly, to show that the World was now perfected on all parts, there being nothing wanting to the perfection thereof. And therefore the words may be red thus, the heavens and the earth were perfected, &c. the most wise Worker made all things in so great perfection, that there was nothing now wanting, that could be desired; so Ferus. And according to this number of six dayes, saith R. Elias, the world shall continue six thousand years, two thousand empty, without the promise to Abraham, two thousand under the Law, and two thousand under Christ, and for our iniquities they that are past of these, are past: so that by his account the time of Christs coming is past long ago. Touching the next words, and all the hosts of them. Fagius saith, that the Hebrews by the hosts Fagius. of heaven here understand, the Sun, Moon and Stars, Angels and mens souls, by the hosts of the earth, man and all beasts, and fowls, and growing things, which are so called, because by these God doth his mighty and powerful acts, as a King by an host of his men, in which regard, God is often called Chrysost. hom. 5. Perfecta est terra prohabit atione nostra in noc tempore,& coelum pro futura vita. Praeter haec dvo, nihil est quod amplius expectes. Ferus. Verse 2. Catharinus. Zanch. de oper. Dei. the Lord of hosts. And not much different herefrom, Chrysostome saith, that the Sun, Moon and Stars are the hosts or ornaments of heaven, and trees, plants and other creatures here below, the ornaments of the earth. In the Septuagints translation, {αβγδ}, the ornament of them. And on the seventh day God ended his work which he had made, &c. The Septuagints, whom also Chrysostome and some others follow, red it thus. And on the sixth day God ended his work, fearing peradventure, least if it be red upon the seventh day, it should be thought, that he did something upon it. And one indeed gathereth hereupon, that God made the woman the seventh day. But this is plainly contrary to the express text before, God created man, male and female created he them. The meaning is nothing else then, but that God on the seventh day ceased from doing any more towards the perfecting of the world, all that was to be done, to this end being fully performed upon the six dayes. Some labour otherwise about the resolving of these words, as Fagius sheweth, and Vatablus as the Hebrews, who say, that at the instant of Fagius. Vatablus. the beginning of the seventh day God finished all his works, or the seventh day beginning to appear, or before the seventh day. But the former solution is most plain, to make an end of working, being nothing else, but to break off, and to work no more. And therefore Jerome, who seemeth to have understood the words otherwise, as if God had done some work upon this day, argueth Hieron. de tradit. Hebraicis. without a ground, when as he reasoneth from hence against the Jews strict resting upon the Sabbath, saying, Here now we shall straighten the Jews, who glory of the rest of the Sabbath, because in the very beginning it was broken, when God wrought upon the Sabbath, finishing his works therein. For the very adding of these words, ( which he had made) sheweth that all things were made before, and so doth the history preceding Chap. 1. and this, that he is said now to have restend, resting and working being opposite. And Exod. 20. it is expressly said, in six dayes the Lord made heaven and earth, the Sea and all that in them is. Touching Gods resting, it is spoken, according August. lib. 4. de Gen. ad literam, saith that God restend, when he made the creatures to rest. Calvin. to the manner of men, not that he with all these great works was wearied, but that thenceforth he wrought no more. And he is said to rest, as an example to us men, showing what we should do upon the seventh day, and what we shall do after the six dayes of the worlds durance ended, we shall keep an everlasting Sabbath in heaven. Yet this resting of God is not to be understood, but as it is here limited, from all the works that he had made, that is, so that after this time he added nothing to make the world more perfect, because it was fully perfected in six dayes. For he worketh still always, John 5. 17. in governing, upholding, and in making the creatures prolificous, and to multiply upon the face of the earth. Touching his sanctifying of the seventh Verse 3. He blessed the seventh day& hallowed it The second word here expresseth the first. This was the blessing of the seventh day, to set it a part for holy exercises. Theod. quaest. 21 in Gen. day, and blessing it. This was by separating it from common uses, from travail and labour in worldly works, which were to be done upon all the six dayes, and making it more excellent than them, as it is more excellent and of more honour to finish a work, then to be doing in it: so Theodoret. How excellent this day became hereby, appeareth, because the Law was continually red upon this day, double sacrifices were offered, poor servants and beasts had rest from their hard labour, the other dayes of the week were all denominated herefrom, as first and second of the Sabbath, &c. after the similitude of this day, the seventh month had in it an holy convocation, at the end of seven weeks was Pentecost, the seventh year was holy, and seven times seven years being expired, there was a Jubilee, by seventy weeks, the coming of the Messiah is set forth, and the number of seven is upon many other occasions spoken of as sacred. Thus Eusebius, Beda, Clemens Alexandrinus Augustine, &c. But here a question is made, whether the seventh day were to be Dan 9. Euseb. lib 13. de praevar. Evang. cap. 7. Clem. Alex. storm 6. Beda Hex●m. August. lib. 1. de Gen. kept holy from the time of Creation, or onely from the time of the commandement given upon Mount Sinai? To this some answer that these words are put in here by the way of anticipation, the time, when this history was written by Moses, being the time of giving the Law, until which they hold, that men were not tied to keep a Sabbath. Thus Beda, Justinus, Eusebius, Tertullian, Cyprian, and Tostatus. And there be some arguments, which seem to confirm this. First, because the labour, that man took in the state of innocency being easy, and little troublesone to him, he had no need of a day to rest Whether the seventh day was now appointed to be kept holy. Euseb. lib. 1. hist. c. 4. justin. dialogo cum Tryph. T●rtul. Cyprian, Tostatus. Calvin, Vata blus, Pagninus, Zanch. Cathari upon. Secondly, Because it is not probable, but that he would then daily without any appointment of a time peculiarly, give himself to divine contemplation. Thirdly, Because if the Sabbath had been then instituted, all men should have been tied unto it, whereas neither the Gentiles kept it, nor the holy Patriarks, that we can red of. Fourthly, In the commandment afterwards given Exod. 20. no mention is made of the practise of the Patriarks herein. Lastly, it is a thing generally held by Divines, that Adam had but one precept given him at the first. Yet others hold, that the Sabbath was now appointed, and that all times and ages were bound from the beginning to keep holy one day of seven. And Zanchy goeth furthest of any, saying, that he doubted not, but the Son of God did upon this day put upon him an human shape, and conversed with our first Parents, instructing them in all divine knowledge, and touching the future happiness. For mine own part, although I dare not say with Zanchy, that the Son of God did so, yet our first Parents kept the Sabbath day, because the reason of keeping it concerned them from the beginning as well as after the giving of the Law; God restend, and blessed and hallowed it. For when was this blessing of this day, but at the beginning, at the very time when God restend? And if so, how can it be said, that it was not to be observed till two thousand years after? For when God separateth any thing, as holy, from thence forward, it hath always been used to be so accounted. Moreover to show, that this day was not then first set apart for the worship of God, when the Commandement was given, but long before; it is begun with this word Remember, as having reference to a former institution. And Exodus 16. the Sabbath is kept before the giving of the Law, which was not till Exodus 20. To the reasons brought then to the contrary, I answer, that although Adam in Paradise had no need of a resting day for his ease, or for divine contemplation, yet he being set upon the six dayes to work in the garden of Eden and to dress it, there could not so fitting a commemoration have been made of Gods resting from the works of Creation without appointing one day specially for this purpose, neither could this blessed day have been so worthily kept, as by resting from all works upon it, and not doing ordinary works of dressing the garden in part, and in part meditating upon divine things, but by being wholly sequestered from all manual works hereunto. Again, the Lord in appointing this Sabbath had respect, not only to mans present happy estate, but to that which he saw, he would soon fall into, when it should be most needull. For the example of the Gentiles and Patriarks alleged, I doubt not, but howsoever no mention is made hereof in the sacred history, yet the holy Patriarks did devoutly keep this day: for many things, that were done then, are not related. And for others, it is no marvel, if being so far depraved all memory of a Sabbath was blotted out amongst them. Yet Eusebius lib. 13. praepar. Evang. cap. 7. reciteth some passages of Linus, Homer, and Hesiod, the old Divines of the Heathen, wherein they speak of the Sabbath day. As for the not mentioning of the Patriarks examples in the command: it is not to be marveled at, all things being delivered in so great brevity, and Gods own example, which was most moving, being urged. Lastly, it is true, that man in paradise had but one express commandement, this being a duty to be learned from example, and hearing God blessing this day, thus putting more excellency upon it, than upon any other day of the week, according to which it could not be spent, but by being more wholly devoted to divine worship and contemplation. Touching Gods blessing of the seventh day, the rabbins in the book called Bereshitb Rabbah say, that it is received from the blessing that is on high, and is the abundant wealth of the world, as Gods blessing is said to make rich. If it be applied to the seventh thousand year, he blessed it, because then all souls shall be bound in the bundle of life. And to show, that the Sabbath is all day, he saith not evening and morning. Because in it he restend from all the works, which God created by making; Calvin and before him the vulgar latin, and Marlorat red it, quae creavit ut faceret. Verse 3. Augustine, quae inchoavit facere. Our new translation, which God created and made. But the Hebrew is {αβγδ} which Zanchy expoundeth two ways, either by making, or ad faciendum to do, intimating that the creatures should not be idle, but produce from thence forward the like unto themselves. Augustine followeth the Septuagint in his reading. The best interpretation is, to take it, as divers learned in the Hebrew tongue do, as an hebraism, by making to make, the meaning being nothing else, but that God made and formed every creature in all the lineaments and parts thereof, and so the best reading is, he created by making, causing presently all things by his Almighty power to be, which by his Word he commanded should be. And in saying thus it is allowed to the creating of things before described, as touching the Firmament, God said, let there be a Firmament. And immediately it is added, Chap. 1 6, 7. Chap 1, 14, 16. God made the Firmament. And again, God said, let there be lights, and by and by God made two great lights, &c. They are then too sharp sighted, that find out hère an ordinance, that these things thus created, should make others like to themselves: for it is both very improper to say, that the creatures generating, is a making, and if it be thus taken, every one should make the like, which is not so in any heavenly body, or spirit. And of the same sort is that exposition, whereby it is interpnted, to order and to dispose thereof to a certain end, as some interpret it. But I rest in the plain meaning. These are the generations of the heavens and the earth, &c. These words are a Verse 4. conclusion of the preceding History, as if he had said, thus were the heavens and the earth and all things therein contained made by Gods Almighty Power, Zanch. de oper. Dei. at such time, as it pleased God to create them, having no preexistence, but all made out of nothing. And the name {αβγδ} is here first used, because all things were now perfected, according to some Hebrewes, as Vatablus hath it; Fagius. Whereas it is said, in the day, by day it is to be understood, the time, as Esa 29. c. 48. For they were made, not of one, but in six dayes, so Ferus, of the name {αβγδ} see, Exod. 3. 15. And every plant of the field, before it was in the earth. Here a question may be Verse 5. made, why next unto the heavens and the earth, plants and herbs are mentioned again, and not other creatures rather, which are more excellent, and why in speaking of the Plants, he saith, before they were? To the first Zanchy Zanchius. answereth, that his purpose here being to teach, how all things were in the beginning made by God, he singleth out these specially, because most doubt might be made of these, as being such, that they might be thought to have been put forth by the proper virtue of the earth, or by mans industry helping the same. Wherefore that thy might plainly appear to have been made by God, he saith, that they were before that any rain had fallen upon the earth, and before there was a man in the World. To the second, the Hebrewes anwer easily, as Fagius prophesieth, by reading it, as a new sentence thus, Fagius. And every plant of the field was not yet upon the earth, &c. For the Lord had not yet made it to rain. Whereas it is against this objected, the earth was made to bring forth plants and herbs before this, upon the third day. Rabbi Solomon answereth, that they were indeed brought forth, but sprung no further, R. Solomon. but to the superficies of the earth, and so did not much appear, till that by the falling of the rain they shot further out. Others of the Hebrewes say, that not all, but such plants and herbs are meant, as grow in grounds husbanded by the art of man, and therefore they say, that they are called, plants of the field, {αβγδ} signifying a field manured and not of {αβγδ} signifying the earth in general. But the solution of Rabbi Solomon is easily taken away: because it is not said in the Text, that they appeared not, but they were not, so that they were not so much as in the bud, and first beginning to appear. And for the other solution, it is improbable, because although this distinction may be maintained, yet a field manured being part of the earth, and man not being able by his art to make any new species of plants, it must necessary follow, that when it is said, there were no plants of the field then, there were none at all, either artificial or natural, in all the earth. There is then a better solution, that this is spoken by way of capitulation, as it is plain touching man, who was made, chap. 1. But here it is said, Calvin. there was not a man, and so likewise of the woman, verse 20. The meaning then is, in the first day, When God created the heaven and the earth, plants and herbs were not yet, but all was as a confused Chaos covered over with water: yea, when there was a separation of the waters from the dry land, they were not till God caused the earth to bring them forth, and this was done also by extraordinary means, no rain having yet fallen, till the Sun, Moon, and stars were made, but the earth being otherwise watered and made fruitful. But neither Calvin, nor any of ours, nor any of the ancient Fathers Calvin. red these words thus, but as we translate them, making one sentence together with the former. And to make the sense more plain, one supplieth them thus. And in the day, that God made every plant, which was not before in Vatablus. the earth. And if the words be thus understood, there can no such question be further moved, as was made before: or as we red it, and every plant, before that it was. The meaning is plain, that God made plants, and trees, and herbs, and adorned the earth herewith, there being none before, nor natural causes to produce them, as rain, and such like, as now there be. And so the next words, for God had not caused it yet to rain upon the earth, are added, as a reason, why the making of plants, &c. Was ascribed unto God, as his immediate work. And there went up a mist from the earth and watered the ground. The Greek Verse 6. and latin interpreters, for a mist, red a fountain ascended from the earth, and watered the ground. Whereupon a difficult question hath been moved, how a spring or fountain could do this, the earth being so large? Augustine and other August. de Gen. ad literam lib. 5 cap. 9. Philo. latin expositors after him, and Philo before, answer, that fountain in the singular number is put for fountains, wherewith being in all parts, the earth was watered, before that it rained: or else if it were but one, it overflowing at certain times watered all, as Nilus did the Egyptian grounds afterwards. Gloss. interlin. And the interlineary gloss addeth, that till Noahs flood there was no rain, but the earth was thus watered. Albinus saith, that all the ground Albinus. of paradise onely is meant, which was compassed with great waters. But the speech is more general, it watered the whole face of the earth. And the watering of Eden is spoken of verse 10. as a distinct thing herefrom. And that a fountain, or fountains should swell up to water all the earth is incredible, because then some parts must be covered deep again with waters, whilst they swelled up to water the high mountains, and so the world must for a time be brought again to the first consistence, when the waters covered all. As for that of the gloss, it cannot possibly be true, because the Sun shining, and exhalations being made in those dayes, as well as now, which are the cause of rain, there could not but be rain. The chaldee Paraphrast therefore expoundeth it better by a cloud, but because the word {αβγδ} may best of all be called. Paraph. translated a vapour, our Traslation is to be preferred, and it is also confirmed by Theodoret out of Aquila, Translating it in like manner, a mist or vapour, Theod. of which clouds were afterwards engendered, which shower down rain. And the Lord God formed man of the dust of the ground, &c. Moses having Verse 7. briefly set forth the Creation of man, both male and female, in the first Chapter, now because mans excellency above other earthly creatures doth require it, and that it may be understood, in what manner and order they were made, he returneth to the Creation of man again, to set it forth more distinctly. According to the Hebrew, the words are, God formed man, the dust of the ground, the Septuagint translate it, taking the dust of the ground, the vulgar latin, of the mud of the ground, because the watering of all the earth was spoken of before by a vapour, which maketh dust mud, or dirt. It is, as Vatablus hath it, an Vatablus. hebraism, which is frequent, the preposition of, being placed after dust, which should go before. And yet, according to Fagius, the Hebrew words thus Fagius. placed are most significative, showing that man indeed is yet nothing, but dust, to make him humble. The word {αβγδ} dust signifieth the smallest dust, that is, which is to be considered to extol the Almighty Power of God the more, in making out of it so goodly a body. The word, formed, is properly finxit, framed after the manner of a potter, Aug. Civit. Dei, lib. 13. c. 28. but that, as Augustine saith, it being so near that word, which signifieth to fain, the word formed, hath rather been chosen to expound it by. And breathed into his nostrils the breath of life, and the man became a living soul. Here three questions offer themselves. First whether the soul and body of man were not made together, but the soul after the body, as here it seemeth? Answer; Some hold that notwithstanding this order thus plainly set down; the soul was not made after, but together with the body, both because it is said, God made man of the dust of the earth, whereas the body onely is not man, but body and soul together, and also because at the time of creation, God made no work but fully perfect at the first. Thus Thomas Aquinas, and not he alone, but before him some ancient fathers, as gregory. Nyssen. and Damascen, Thom. Aquin. part. 1 quast 9. Greg. Nys. ●i●. de homine, c. 29. 30 Damasc. de fide orthodoxa c 12 August lib. de Gen. contra Manich. c. 8. and Augustine seemeth to have held the same, and generally all the Schoolmen. But on the contrary side Chrysostome is for the order intimated in the words Hom. 12. and 13. in Gen. and Gennadius, and Tostatus, and Ferus, &c. And the same is plainly confirmed, 2 Esdras 3. 5. where it is said, thou Lord gavest man a body without life, and then didst breath into it, &c. As for the reasons before alleged, they are of little force. It is true indeed, the body without the soul is not man, yet because this is that which is seen, it is called man, being by itself, and might well be so called, if we consider the word translated man, for it is {αβγδ} earth. By this name he is called before his inlining by a soul in respect of the matter, out of which he was made, and to remember this for his humiliation, the soul being infused into the body, he is still so called. Again, the soul came by Gods breathing in his face or nostrils, therefore the body with the face and other limbs was first made, and then immediately the soul. Touching the perfect state of each creature at the first making thereof, I see no reason, why it should be held necessary, that it should be perfect at the first instant, but rather by degrees, before that the Lord left it. Because some time was spent about the making of particular species of creatures, as six whole dayes about the whole work of Creation. Secondly, what spirit was this, of which the text speaketh, that was breathed into him In Hebrew it is {αβγδ} the breath of lives, not {αβγδ}. Some have held the soul of man, because God is said to have breathed it into him, to be part of the divine substance; as Christ afterwards breathed and gave the holy Ghost to signify, that it was of the same substance; as the fathers Lactant. Institut. lib. ● c 13. Aug. de Gen. ad lit. a●. 7. cap. 2. generally teach. But Lactantius onely hath been thought to have been in this error amongst them, that the soul of man is of the substance of God. Amongst others many have held it, as the Manichees and Priscillianists, as Augustine relateth and confuteth it. So likewise Plato and other heathen Poets, as Zanchy saith. But this opinion is most false, because then a part of God should be subject to sin, and to be damned. Others are so far from understanding Oecalampad. Ma●loratus. Zanch. de oper. Dei. by this breath of life a part of the divine substance, as that they will have so much of the soul of man onely understood, as whereby he liveth, the reasonable soul not being meant here, but amongst others the reasonable soul of man is generally understood with all the faculties of it, vegetative, sensitive, and rational. Zanchy reasoneth earnestly, as there is good cause against Cajetan. that opinion. For to understand that part of the soul onely, whereby a man liveth, were to divide that, which is indivisible, or to affirm two souls to be in one man, or that Moses speaking of the inferior part of the soul omitted to speak of the principal. Moreover the words are most significative to express the reasonable soul with all the faculties, the breath of lives, in the plural number; thus also Cajetan Others will have the word lives put thus in the plural number, to show that he breathed into both his nostrils, some, that he should live a most long life, some, that man should live a double life, here and hereafter, some, that hereby was intimated the double life of mans soul in the body, and when it is separated therefrom, others lastly the natural life, and the life of grace, but I rest in the first and last but one. If any shal stumble at the word {αβγδ} breath, whereby the soul of a beast is also set forth, it is also called {αβγδ} Eccles. 12. 7. Moreover the word {αβγδ} signifying the soul, is derived from breathing, and {αβγδ} in Greek, a {αβγδ} refrigero, and anima in latin from {αβγδ} the wind, because it cometh and goeth with the breath. Now this act of breathing, when God created the soul of man, hath been thought by some to have been done, as the words sound, the son of God taking a human body to him, and both forming man with his hands, and breathing out of that body into his nostrils. Zanch. Eugubinus, Oleaster. But others more generally hold the speech to be figurative, breathing being ascribed unto God, when he created the soul of man, for divers significations. First, to show, that God could as easily make the soul, as one of us can breath. Secondly, to show, that the soul is not drawn out of any prejacent matter, but made of nothing, and therefore is immaterial and immortal. Thirdly, to show, that the soul is created and infused together, according to Theodoret. that saying, Deus infundendo animam creat,& creando infundit. Lastly, to show that the soul of man is capable of grace, life, and wisdom, which come out of Gods mouth. Thus Theodoret; I hold with the former opinion, both because it is said, that God breathed, and formed, and afterwards he appeared unto, and talked with Adam and Evah in the garden, which must needs be in a body. Neither is it any way absurd to hold thus, and thus the words may be properly taken, whereas otherwise we must flee to an allegory, which we ought not to do, but where necessity enforceth to it. And being thus understood, here is nothing that maketh for the former error, that the soul is of the substance of God, but against it. Because as Augustine reasoneth August. de Gen. ad literam. lib. 7 cap. 2. of the breath, which cometh from the spirit of a man is not any part of his spirit itself, but the air raised thus by the power of his Spirit: so the soul infused in to man by Gods breathing, being none other, but a breath coming from God, cannot be a part of God, but some other thing made thus by him. But yet howsoever the soul was put in at the nostrils, whereby we breath, it is not to be thought to be the breath, although it cometh and departeth herewith: for then it should be nothing but air, and so dissolved into the air, whereas being departed out of the body, it subsisteth by itself. It is then Gods breath infused into the body, which must afterwards return to be at his Eccl. 12. 7. disposing again, but not our breath, this being but an effect thereof. Augustine laboureth much in finding out, whether the soul were created of nothing, and because if so, all souls of men must needs be yielded to be created likewise, and then God did not finish all his works of creation in six dayes; he diversely examineth this point, but in the endconcludeth, that it must needs be either made of nothing, or that, out of which it was made, is latent to us. But others generally hold, as was said before out of Theodret, that the soul was made of nothing, being herein different from all things made of prejacent matter, that they are corruptible, but that eternal. As for the objection, that thus it must needs be yielded, that God did not in six dayes finish all his works of creation, it is easily answered, he created all the species, which is meant, when he is said to have made all in six dayes, so that he maketh no more new species, but not all the individuals, these remaining to be made successively to the worlds end. Some because they have thought this objection could not be answered, have held, that a certain number of souls were made at the beginning, yea before the world, and kept by God in the heavens, but brought forth and infused into the bodies of men, as they were made. Thus Plato, and after him Origen, and divers of the Hebrews. But this Plato. Orig. Hebraei. cannot stand, if we reason either philosophically, or divinely. For the soul according to Philosophy, is an act of the body and the form thereof, wherefore it cannot be before the body: again, if souls were all in the beginning, they must be busied about something, before their insusing into the body, which cannot but be either good or evil, yet it is said of Jacob and Esau, before they were born, that they had neither done good nor evil. And unto these we may add, that if the soul had been made before the body, God should have in the making of man proceeded in a divers manner from his proceedings in all other works of creation, because that therein he still proceeded from the less to the more perfect actions, other creatures being first more rude and imperfect, then perfected by the addition of that, which did chiefly conduce to perfection, thus Zanchy. And to this we may add the order Zanch. de oper. Dei. of making mans body first, and then the soul spoken of before. Thirdly; how is man said to be made a living soul, and whether he were at the first perfect, in respect of the limbs and parts of the body? Answer, It is generally agreed, that the word soul, here is put for man. Adam was made a living man. For thus the word soul is commonly used, man being set forth hereby. Whereas this sentence, the first man was made a living soul, hath an opposite sentence set against it; 1 Cor. 15. The last Adam was made a quickening spirit, the meaning is not, that the last Adam Christ was all spirit, and had no true natural body, but whereas the first Adam did live himself onely by virtue of the soul put into him, the second Adam putteth life into others also, and that not a natural, but a spiritual life, the life of grace, so the first was made a living man, the second a man forerunning others. Touching the body of man, when he was first created, it was by consent of all, perfect in all the lineaments thereof, as other creatures then were: for being but newly made, they are bidden to increase and multiply. Some think, that they were, as we, about 30 yeers of age, but others, as at 50, because that must needs have been the juvenile age, when men lived so long. And if so, Adam living till 930. he was of the greatest age of any that ever lived, viz. 980. whereas Methusalem lived but 960. Touching the greatness of Adams body, some Joan. Lucidus de Emendat. tempor. l. 1. c. 4. Hieronym. in Match. 27. Moses Barcephas de paradiso. have thought him to have been as great as a Giant, yea the greatest of Giants, because, josh. 14. It is said, that Hebron was in times past called Chiriath-Arba, and that Adam the greatest, was there set amongst the sons of Anak, which were Giants. And unto this Jerom agreeth, affirming Adam to have been buried there. And Moses-Barcephas allegeth sundry authors, affirming Adam to have been of so vast a body, as that he waded through an Ocean, when he went out of Paradise into the other parts of the world, where we now dwell. But although we cannot, but think Adam to have been of a very great body, yet a Giant doubtless he was not, because they are spoken of, Gen. 6. as springing up then in the world. And for that place, Josh. 14. howsoever the Septuagint red it so, yet according to the Hebrew, it is, this Arba was a great man amongst the Anakims, &c. For Adam is commonly held not to have been butted there, but upon Mount Calvary. See Cyprian, Serm. de resur. Christi. Epiph. lib. 2. Contra haeres. c. ult. August. serm. 70. de immolat, Isaac, &c. Touching the place, where Adam was made, some think it to have been in Zauch. de oper. Dei. Paradise, but because God is said to have set him in Paradise, others hold, that he was made elsewhere, and brought and placed there by the Lord, after his Creation. And the Lord God planted a Garden Eastward in Eden, and there he put the Verse 8. man, whom he had formed, ver. 9. And out of the ground the Lord God made to grow every three, that is pleasant to the fight, and good for food, the three of life also, &c. For these words, The Lord God planted, Zanchy readeth it, the Lord God had planted, referring it to the third dayes work, but it is mentioned here again, Zanch. de oper. Dei. by way of capitulation, to come more particularly to the description of this most pleasant place. Thus also Calvin, Vatablus and generally all expositors; except Basil, who speaketh of Paradise, as being made after the creation of man, but he was herein deceived by the placing of these words, for as the earth in general, and all other things necessary for the use of man, were made before Basil. de paradiso. Orat. 11. him, that he might want nothing conducing to a blessed estate, at his first coming into the World, so that place in particular, wherein he was to dwell, was without doubt made and planted with all varieties also, as a most magnificent palace for him, so great a Lord, and so much tendered by his God and Maker. A garden in Eden, the word {αβγδ} translated garden, is by the Septuagint rendered {αβγδ}, Paradise, and that not unfitly, seeing {αβγδ} in Hebrew signifieth a pleasant garden, and in the Persian tongue, Paradisus signifieth a magnificent garden of a King, as Calvin hath it. Now the Lord is said to Calvin. have planted this, the more to express the excellency of the place, because when ordinary things are spoken of, nothing else is said, but God said, let such or such a thing be, but when any thing extraordinary is made, as man, God formed him, and of this garden it is said, God planted it, a speech used to the capacity of the common people. God being herein compared to man, digging and planting, when he doth not any such manual labour, as Occolampadius speaketh, but he planted, by commanding such a Oecolampad. Cbrysost. Hom. 13. in Gen. pleasant place to be, Chrysostome. And this place for the pleasantness thereof called a garden, was in Eden Eastward, The word Eden, as Zanchy hath it, signifieth either the beginning, or pleasure. According to the second, Jerom translateth it, and so some gather, that Paradise was in no certain place of Hieron. the world, but all over the earth, being replenished, with suchvariety of delightful trees and plants, as that it was all over wonderfully pleasant. And according to this thing signified hereby, viz. pleasure, {αβγδ} in greek seemeth to take the name herefrom. But whatsoever the word Eden signifieth, it is certain, that a particular place properly called Eden is here meant, both because it is said to have been Eastward, and not in all quarters of the world, and because those rivers, which did compass it about, did not compass all, but one part of the earth onely. Moreover the Prophet Esay speaketh of Eden, as one particular country, and of the children of Eden, and so doth Ezechiel. But what country this is, is a great question, and where it is at this Esay 37. 12. Ezech. 27. 23. day. That Eden is the name of one place in particular, almost all the greek Fathers agree, and the learned rabbins of the Jews, Kimhi, Abraham, Ben-Ezra, Kimhi, Abraham, Ben Ezra, Solomon. and Solomon. Whereas the argument drawn from the quarter of the world, to which ward Paradise is said to stand, viz. to the East, is illuded, by translating {αβγδ} from the beginning, as Jerom doth, hence labouring to prove, Hieron. that it was made first, before the heaven and the earth, it is easily confuted because the rivers here spoken of, do evince a particular place in the East, and so it is translated by the Septuagint, Chrysostome, and Theodoret, gregory Nissen, &c. And both Severus and Damascen yield this as a reason, why most anciently, Sever. in Orat. Damasc. lib. 4. de side orthedox. c. 13. in praying men turned their faces to the East, viz. As lamenting their ejection out of the earthly Paradise for sin, and sighing after a restitution to the heavenly. Now for the question, what country this Eden was, wherein Paradise stood. Some ancient writers have held, that it was beyond the Ocean, an huge tract of ground altogether unknown unto us, and others, that it was in some place elevated above the rest of the earth, and out of all danger of winds Ephrem. Damasc. lib. 2. de side orthodòxa c. 11. and storms, frosts and snows, &c. But the most received, and most probable opinion is, that it was in that country, which is now called Mesopotamia, or neete unto it, both because the description of the rivers agreeth hereunto, and because the east spoken of in the Scripture, commonly setteth forth either Mesopotamia, or some other country about the Sinus Persicus, as Persia, armoniac, and Arabia. When Jaacob went ●nto Mesopotamia, he is Gen. 29. Numb. 23. Deut. 23. said to have gone into the East country. And Balaam is said to have been brought to curse Israel from the mountaines of the East, which Moses afterwards expoundeth of Mesopotamia. Job, that was an Idumean, is said to have been of the East, and the Wise men, that came to Christ, were most probably Arabians, and yet they are also said to have come out of the East. From whence we may gather, that whatsoever country lay from Judea towards the Persian gulf, was in the Scriptures account the East, and not any part beyond that, as India, or some unknown part, further then India. For the Arabians, Idumeans, Amalekites, and Moabites, as also the people of Mesopotamia were Eastward between Persia and Judea. That paradise was in some more remote part of the world separate by the Ocean from all the rest, is most improbable, because man being cast out could not then have come into these known parts as he did. And that it could neither be there, nor so high elevated, as some have imagined, the known rivers about it do plainly evince. Moreover Cain is said to have dwelled on the east side of Eden, and to have built there, so that it is most probable, that man after his ejection out of paradise kept still in those parts, where paradise stood, and therefore it was not in another unknown world, but in the East country, wherewith they were anciently familiarly acquainted. Origen who turned this whole history into an allegory, hath expounded paradise onely spiritually and mystically, as if there had never been any such Origen. Ambros. See Chrysost. impugning this error. Hom 13. in Genes. place upon earth, and after him Ambrose and others: but the description of the site and the bounding of it doth plainly show them to have been in a great error. But how great this pleasant garden was, what use the rest of the earth should have been put unto, if man had not sinned, why so delectable a place was made for man to dwell in so short a time, and to be excluded for ever after, and to what use it since served, and what reason there is, why no man could since find out the garden, the entrance into which was denied unto man for ever after, divers expositors conjecture diversely. Touching the first, Ephrem saith, that the place, where paradise was, was greater, than Ephrem. all the known parts of the earth; others not pitching upon any particular greatness, that it was very great, because it should have contained all Adams posterity, if he had not sinned. But Tostatus guesseth, that the length of it Tostatus. was but about 12 miles, and the circumference 36 or 40. So large, as the first would have it, it could not possibly be, because it was but in one country, Eden since called Mesopotamia, and onely a part thereof, and yet I think it not so little, as Tostatus, because what could such a quantity of ground do towards the maintaining of Adam and his children, if he had stood, when they should have been multiplied into thousands? But the Scripture being silent about this, nothing can be said certainly; it might be so great, it might be greater, it might be lesser, and so fit for a man to walk about and dress and look to it, as Adam was appointed to do, there being a liberty for his posterity, as they multiplied, to go out into other parts of the earth, and to replenish them, which, had not man sinned, should all have been most fruitful and pleasant to the inhabitants as paradise itself, and so I have resolved the second question also, that the rest of the earth in time should have been all inhabited by man, as God gave him dominion over all. Touching the third, some of the Ancients have held, that akhough man sinning was cast out of paradise never to be received in again in this life, yet it serveth still for excellent use, viz. for Enoch and Elias to inhabit in, and for all the souls of the faithful till dooms day, as appeareth by one in particular, the thief upon the cross, to whom being ready to die Christ said, this day shalt thou be with me in paradise. Thus Justin Martyr respons. ad Orthodoxorum Qu. 75. 76.& 85. and Justin. Martyr. Tertullian. Isidorus. 2 Kings 2. 11. Tertullian in his Apologeticks, and Isidorus de vita& ob●tu Patriarcharum, the Master of the Sentenoes, and divers Schoolmen. But this reason cannot stand, because Elias is said expressly not to have been carried into paradise, but to have been taken up into heaven: and as for the souls of the faithful, and of the thief upon the cross in particular, although it were by the Lord said unto 2 Cor. 12. 2, 3. him, this day shalt thou be with me in paradise, yet it is not necessary hereby to understand an earthly paradise, but rather an heavenly: for so paradise is expounded by Saint Paul, where he speaketh of a man taken up into paradise Eccl. 12. 1, 2. or into the third heaven. And we do confidently hold, as the Preacher speaketh, that when the body goeth to the earth, the spirit returneth to God, Phil. 1. 17. that gave it, and as the Apostle Paul, being dissolved we go to Christ in heaven, which is best of all, and being unclothed of our earthly tabernacle, we are no time left naked, but clothed immediately with an heavenly. The 2 Cor. 5. 1, 2. paradise then, wherein Adam was placed is not now used to receive souls into it. And as for that opinion touching Enoch and Elias living there, it is a mere imagination devised by those, that will by no means admit, that any went bodily into heaven before our Lord and Saviour Christ, as limbus patrum was devised, because they held, that no souls went thither, till that he by entering had made way for them also. For there is nothing in all the holy Scriptures, that giveth any hint of such a matter, but onely to make it a colourable ground for this, the vulgar latin Eccles. 44. hath these words touching Enoch. Enoch pleased God, and was translated to paradise, that he might give repentance to the Gentiles: but in the Greek there is no mention of paradise, onely it it said, Enoch pleased God and was translated, &c. And therefore some Ancients who have held, that Enoch and Elias went not up into heaven, have rejected this opinion, as Rupertus, who saith. The Scripture doth no where say, that Enoch and Elias were translated into paradise, where they might eat of the Rupert. lib 3 de Trinit.& oper. ejus c. 33. Nusquam Scriptura dat intelligi, quod Enoch& Eliam Deus tulerit in ipsum paradisum, &c. said ità sublati suat,& in secretam quandam regionem te●rae ducerentur, &c. August. lib. 2. contra Pelag. c. 23. three of life, and live for ever, but they were so taken away, that they were led into some secret country of the earth, there to live in all tranquillity, till at the end of the world they shall return again and die. And to the same effect speaketh Gregory, Hom. 29. in Evang. And Augustine saith, as it is certain, that Enoch and Elias stil live, so it is uncertain, whether they be in paradise or elsewhere. The true reasons then, why God made this delectable place, out of which he knew that Adam for sinning should soon be ejected, were these. First, that there being a place of such happiness before his eyes, out of which he was cast for sinning, he might be pricked with the more sorrow, when he beholded, what goodly things he had lost by sin. Secondly, That this place might as an emblem in some sort express the blessedness of the place, to which we shal come afterwards by faith and repentance, to be the more excited hereunto. Thirdly, man being made so excellent, it was fit, that he should have a place to dwell in answerable to this his condition. Touching the last, why no man can tell at this day, where paradise is? If they may be heard, who will have paradise to be in the unknown parts of the earth beyond all the Ocean, or so high that it is unaccessible, the resolution of this question is easy, but they have been already confuted. Others there are who say, that there be so great Deserts ful● of such cruel beasts and poisonous Serpents, and that there are such high and steep mountains in the passage, and some places so infectious and killing all, that attempt to go over them, that none could ever come thither. But that of Chrysostome seemeth to me most probable, that before the flood the place, where paradise stood, was well known unto Chrysostom. men, onely they were prohibited entering by the Cherubin keeping the way, but when the waters did overflow all, the marks of that passage were demolished, and all things were so confounded, that the certain place thereof, there being no evident signs of such a place of pleasure remaining, could never since by mortal men be known any more. For that the foresaid reasons of the inaccessibility of this garden are merely imaginary appeareth, because if men could not have come unto it, in vain had a guard been placed to keep man from entering. It was enough, that paradise continued til● the flood, when all earthly things, which were made for mans use, were for his sins destroyed again. From thence forward, although the plot of ground remaineth, yet God never meaning to make man so happy upon earth again, as he did Adam by his first Creation, it cannot be imagined, that he would replant that plot, and make it as delectable, as in times past, but let it lie now, as other parts of the earth undistinguisht by such singularity. Touching the three of life, in the midst of the garden, and the three of knowledge of good and evil. Verse 9. The three of life. It is said, that God caused every three, pleasant to the sight, and good for food, to grow in Paradise, and in particular, these two. So that man wanted no content, but had the liberty of all desirable variety, which aggravateth his sin the more, in going notwithstanding, beyond his bounds. As the three of life, so that of the knowledge of good and evil was in the midst of the Garden, Gen. 3. 3. Whether they were two individual trres onely, or two kindes of trees, Calvin maketh a question here, but the Text is plain, that they were Calvin. onely two. The three of life by the consent of best expositors, was a three, which yielded such fruit, that if the man had eaten thereof, he should for ever have been free from all sickness, and from death itself. Thus Augustine August. Beda; Lignum vitae dictum est, quia divinitus accepit hanc vim,& qui ex ejus fructu com●deret, Corpus ejus stabili sanitate,& perpetua soliditate firmaretur, nec ulla infirmitate, vel aetatis imbecillitate in deterius, vel in occasum laberetur. Gen. 3. decivit. dei lib. 13. c. 20. and after him Beda, who saith, it was called the three of life, because it received this virtue from God, that whoso did eat of the fruit thereof, his body should be confirmed in stable soundness, and perpetual solidity, neither should he fall through any infirmity, or weakness of age into a worse estate, or die. And to the same effect, Chrysostom. Idom. 13. in Gen. and Rupertus lib. 3, de trinit.& oper. cius cap. 30. Th. Aquin. part. 1. quae. 97. artic. 1. And Zanch. de oper. dei, &c. The other trees served to nourish the body, and so to preserve life, and for this end were to be eaten of from day to day, but this being once eaten of, made the man immortal, as appeareth by that, which is after the fall of man, added by the Lord; He stopped the passage to the three of life, lest man entering should eat and live for ever. So the meaning is plain and evident, that this was a true material three, as others were, and that by Gods appointment, it had this virtue to make a man live for ever. Touching which, we ought neither to make any question, seeing God, who giveth to our ordinary food virtue to nourish, and preserve this natural life many yeers, could by his Almighty Power, if it pleased him, to some one edible thing being once taken, give virtue to preserve it unto Eternity. And to show, that in this three there was such virtue, it is said, That by sin death entered, Rom. 5. so that, had not man sinned, he had not been subject to die at any time. Yet divers expositors there are, who not resting in this, have devised other reasons, why this three was called the three of life, Lignum Vitarum, the Wood of lives, in the original, by a phrase usually in Hebrew, putting the plural often times for the singular, and the rather it is so here, because of the long continuance of the life, which should have been effected hereby, more than equivalent to many lives, as the lives of men have been since. Some will have this three to have been onely intelligible, either divine wisdom being meant Origen. hereby, which is called the three of life, proverbs 3. Or Christ the Lord, who is the Bread of life, or heavenly happiness, which is also called the three of life, in Gods Paradise, Revel. 2. Others acknowledging, that there was truly ●uch a three, yet will have it onely a symbol, or sign of life received Petrus Artopoeus August. Eugubin. in Cosmopoeia. Hebraei. Scotus lib. 2. Senten. dist. 19. quaest. 1. of God which should have continued ever, if man had not sinned. Others, that it had virtue onely to preserve life, for certain thousands of yeers, after which men should have been translated to a more happy estate in Heaven, holding, that God would not put any more virtue into that three, than was necessary, and therefore there being a time set, when this life should have an end, it was sufficient, if this three preserved it till then. But I rest upon the former exposition, being founded upon most certain grounds, and as for the translation of man to an heavenly life, although it should have been so, yet it is not necessary to hold, that then man should have dyed, but contrariwise, that he should have been taken up alive, and so have proceeded to live for ever, and therefore his life should not have been preserved by the three of life, for a long time onely, but here for a long time, and in heaven upon his translation, for ever. If it be demanded, whether, if man had not sinned, all his posterity must have had recourse to this three also, to live for ever, and how it could suffice for them all, inhabiting in all parts? It is to be thought, that God would have caused other such trees to have grown elsewhere, as mankind should have been multiplied, it being as easy with him, to cause the earth to bring forth more, as one. Touching the three of knowledge of good and evil, there are also divers conjectures, why it was so called. Some because there was virtue in the fruit The three of Knowledge of good and evil. 1 joseph. Antiq. lib. 1. c 3. 2 Aug. lib. 8. de Gen. ad literam c. 6. 15. thereof to acuate and sharpen the wit, to know every good thing, and every evil. Others, because man having eaten hereof knew, that it had been good to have obeied God, in refraining from this fruit, but that it was evil to eat, and this he knew experimentally, so that by that which followed, they will have the name given to the three, as the waters Massa, and Meribah, were called from the event, because contention happened there. Others, because that three did show unto man, what was good, and what evil, viz. To obey God it was good, but to disobey, evil. For to eat, or not 3 Zanch. de oper. Dei. to eat of the fruit of this three, was in itself nothing, but the command of God, made the eating, or not eating, good or evil. So that this three being set to teach that onely to be good, which is agreeable to his will, and pleasing unto him, and that evil, which is against his will, might well be called the three of the knowledge of good and evil, because it was then the onely rule, whereby good and evil might be known. Others, that it was called the three of knowledge, of good and evil, ironically, because the Devil through his subtlety, made our first parents believe, 4 Rupert. de Trinit.& oper. ejus lib. 2. c. 27. that by eating thereof, their eyes should be opened, and they should know good and evil. For when they had eaten, God did but ironically say of them, behold man is become, as one of us, knowing good and evil, and if they had indeed attained to this knowledge, the devil seemetst not to have been a liar, as he is said to have been from the beginning. As for the calling of this three by this name, before the Devils suggesting of such a motive unto Evah, it is answered, that this is done by Moses, by anticipation, because it stood afterwards as a monument of the Devils dissimulation. Lastly others, that Adam and Evah were at the first, like little innocent children for knowledge, but by eating of the fruit of that three, they came to understanding, 5 Hebraei. like men and women, and hence the three had this name, the three of knowledge, of good and evil. Fagius saith, that some have held, that this three was thus called, because after the eating of it, man began to do things with Fagius. judgement, election, will and pleasure, doing all things before, out of a natural power put into him in his Creation without sin, as the heavens, and the heavenly orbs do. And one there is, that saith, some have held, that this Pererius. three was thus called, because God would hereby prove and try, whether our first parents would do good or evil, by obeying or disobeying. amid so great variety of expositions it is hard to judge, whether is the right, but when I do seriously consider the circumstances of this place, that they having eaten of this three, had their eyes opened, Gen. 3. 7. and God said, Behold, Adam is become as one of us knowing good and evil. verse 22. And they knew themselves to be naked now, which they knew not before, I cannot incline to them, who think this to have been spoken ironically, or that God would hereby prove and know, whether they would do good or evil, but that this three was so called, because the eating of it, did avail indeed, to open mans eyes to see and know, how to do evil, and to forsake the good, whereas before he knew onely to do well. And that it was so, appeared by the sequel of their eating, they knew that they were naked, that is, corrupt, and so thence forward, their privy parts especially, should be instruments of most shameful lusts, which made them immediately to seek for means to hid them. Before they knew not, how to lust, how to envy, hate, covet, or deceive, but having by this one sin broken the ice, they are for ever after drenched in an ocean of sins, as an hole being made through the roof of an house, or the side of a ship, water cometh in more and more, to the endangering both of the one and the other. They knew, what was good still, but had no power to do it, but evil they knew so, of which they were altogether ignorant before, that they could not now any more but daily run into it, and spend their thoughts in wicked and vain imaginations, according to that commonly known saying, I see Video meliora proboque, deteriora sequor. better things, and approve them, but I follow the worse, being the same with the complaint taken up by the Apostle, Rom. 7. And according to that, the imaginations of mans heart are onely evil continually. So that their eyes were opened, Gen. 6. 5. and yet they were more darkened in their eyes, as touching good, and by eating contrary to Gods command they laid a foundation to future blindness, when as man by being accustomend to do evil had all sense of goodness taken away, as in those, that for their sins have been given over to a reprobate sense: Or else because the Lord saith afterwards; Man is become Rom. 1. 28. Gen. 3. 22. like one of us to know good and evil, haply this three was called the three of the knowledge of good and evil, because having eaten of it, he knew the eating thereof to be evil by the fear and shane that immediately pursued him, but that to eat of the three of life was good, both which it is most probable, that he knew not before, not the first, because although the Lord threatened him, that should eat of that three, through the illusion of the devil, he believed it not, nor the second, because otherwise he would surely have eaten of that three first: for now so soon as he had eaten of the forbidden three, the Lord maketh hast to expel him out of paradise, lest knowing the virtue of this three, he should put out his hand, and take of this fruit and live for ever. That Gen. 3. 22. our first parents were ignorant like innocent children before the eating of this three, is easily confuted: for how then could Adam have given fit names to all creatures? Moreover it doth derogate much from Gods goodness towards man to hold, that there being any means to make him come to more perfection of knowledge, he should interdict this unto him, and thus the exposition of Josephus also falleth to the ground. And it is unreasonable to think, that man being endued with a reasonable soul should without the use of reason, before this eating, do all things that he did. But for that of Augustine, it is followed by most, and favoured by the Exposition of the chaldee Paraphrast, where it is thus red, the three, the fruits whereof they called. Paraphrastes. Targum. Hierosolym. that eat, discern between good and evil, and in like manner it is rendered in the Targum Hierosolymitanum. But because it was called the three of knowledge, before that man had eaten of it, it seemeth not to have been called so from the event, because then, as the waters of Meribah, it should not have been called so till afterwards, as Zanchy also reasoneth. And again, man is said now to have known as God, Gen. 3. 22. whereas in God there is none experimental knowledge of evil. As for the opinion of an irony first rejected, whereas in favour thereof it is said, that if their eyes had been indeed opened, the devil had not lied unto them, it followeth not, because his lye was in that he said, they should not die at all. Lastly, for Zanchyes exposition, although it be true, which he saith, yet it setteth not forth all here meant. That three was indeed a mean to know good and evil, to stand in obedience and disobedience, but all circumstances make it plain, that not the beholding but the eating thereof effected this, and that must needs be, as hath been already said. And hitherto of the literal meaning, now besides this there is by the consent of most a mystical sense also of these two trees to be considered for our further instruction. The three of life represented Christ, the three of knowledge, the law. For by Christ is life, and by the law cometh the knowledge of Rom. 7. sin and of virtue, of good and evil. And as these two trees stood in the midst of paradise, so the Gospel and the Law are in the midst of the Church, and as they which by the Law seek to partake of the glory of God, shall prove this a fountain of misery and confusion to their souls, so if any disclaiming righteousness by the Law seek to Christ onely, by him they shal be made to live for ever. Thus almost Zanchy. But Augustine speaking more fully of all Aug. Civit. Dei, lib. 13. c. 21. things here, saith, that by paradise mystically the Church is set forth, by the trees bearing all manner of fruit, the faithful fructifying by good works, by the four rivers, the four Evangelists, by the three of life, Christ, and by the three of knowledge of good and evil, mans free-will, allowing to any man also, if he hath any other more fit thing, to bring it forth for the explaining of this mystery, always provided, that it be acknowledged a true history and a faithful narration of things done. And a River went out of Eden to water the garden, and from thence it was partend, Verse 10. and became into four heads, v, 11. The name of the first is Pison, &c. In that he saith, a river went out of Eden, it may seem, that the four rivers hereafter described were in their original but one and that this arose in Eden. But that the words are not so to be understood, is plain, because the first heads of Euphrates and Tigris are divers. Both, saith Strabo, spring from the mountain Taurus, which divideth armoniac from Mesopotamia, but their fountains Strabo Geogra. lib. 11. are distant one from the other 2500 furlongs, that is 300 miles, but about Babylon they meet, and run both in one channel. Nearchus who was general Plin. lib. 6. c. 27. over Alexanders Navy, saith, that from the first arising of Euphrates to Babylon was 3300 furlongs, as Arrianus writeth, but before it cometh at the city Arrian. de gestis Alexand. lib. 8. Babylon, it falleth into Tigris in part, and so they running together in a sinuous manner hereby compassing in a plot of Ground, out of which there is but one way to pass, do soon after divide again, and then subdivide; the first division being into two, which seem to be Pison and Gihon, after which they meet again,& then divide again running so into the read sea: thus Petrus Artopoeus hath gathered out of Pliny, Pomponius Mela, and Arrianus. The River of paradise then is here said to be one, because these two a great distance from their fountains come into one, and this their coming into one was in the country of Eden pointed at, when it is said, a River rose out of Eden; for hereby not their first arising, but their next place to paradise, where they were but one great river, is set forth, and so by their sinuous winding first on the left hand many miles, then turning circularly again on the right, till they came right over against their first beginning thus to wind, this river compassed paradise about, all but at one place, where the going out was. And having fetched this 'bout, it was partend into four heads soon after that it left paradise, the one of which is Pison, compassing the whole land of Havilah, where there is gold, &c. This Pison hath been generally held to be Ganges in India, Verse 11. from whence such store of gold cometh, as by Josephus, Epiphanius, Augustinus, Hieronymus, Theodoret, &c. Arias Montanus and Vatablus also say, that this was Peru: whence the Spaniards now fetch their Gold, called otherwise joseph. lib. 1. Antiq. Epiphan. in Anchorat. August. lib. 8. de Gen. ad li●. c. 7. Ophir in the Scriptures, because the word translated best is {αβγδ}, so that whereas we red, the gold thereof was good, by the Septuagints it is rendered, the gold thereof was de loco peruaim. But it is certain, that Ganges in India cannot be meant by this Pison, because one river here mentioned, viz. Euphrates is well known, and the distance betwixt it, and Ganges is computed to be 70 degrees, every degree according to Ptolemie being 62 miles, and so together Ptolemae. 4300 miles, and therefore it is impossible, that if Euphrates sprung out of the river of paradise, that Ganges should spring from thence also, as it must needs do, if it be the same with Pison. Moreover the land of Havilah, which this River is said to compass, is between Palestina and Assyria. For Moses in this history saith, the Ishmaelites dwelled from Havilah to Sur, which is towards Egypt, as a man goeth to Assyria. So also 1 Sam. cap. 15. That opinion therefore Gen. 25. touching Ganges is rejected by Peter Martyr, Junius, and Tremelius, Petr. Martyr. Iunius, Tremel. Zanchius. Quint. Curtius lib. 5. Plin. lib. 6. c. 27. Zanchy, and almost all others of later times. But what river then is this Pison? Some say, that it is the same with the river Tigris, or Chiddekel, being in one place called Tigris, but in an other, Pasis or Pasitigris, which word might easily be made out of Pison. But Moses saith, that they were four rivers, and not two called by divers names in divers places. Others therefore better say, that it is most probable, that Pison and Gihon were lesser rivers branching out of the other two, and therefore are passed over by Geographers Steuch. Eugubinus in Cosmopoeia. of after times without being name. And hence it is doubtless, that expositors are put to so much trouble about the finding out of these two rivers in particular, because who so shal travail into those parts, shal find none at this day so called. Yet I am not of their mind, who will have these two rivers not to have any beginning, till that Euphrates having run a certain space of ground from paradise sendeth these two forth, when it cometh to Syria and Arabia: for so Eugubinus describeth them. For Moses here saith expressly, the first was Pison, so that this must needs be the nearest head to paradise, and not Euphrates, and next to Pison is Gihon. Others there are, that going altogether from that which hath been said of these four rivers branching from one that cometh out of paradise, hold, that two of them are divided, viz. Euphrates, and Chiddekel, before the coming of the river into paradise, Junius. Tremelius. and the other two after. And whereas the text is against this, because it is said, thence it is divided into four heads, they answer, in the text it is onely, thence it was divided,& became into four heads; that is, in the flowing from Edeninto paradise, it was partend into two,& afterwards into two more also; thus at length making four. But reckoning even this way Pison and Gihon shal not be the first and second rivers, but the third and fourth, which is against this narration of Moses. Pison therefore without doubt, was the first branch of that united river, and so the rest followed in order. And surely, when Moses wrote this, these Rivers were well known to the inhabitants of those parts, but since in long continuance of time, these names are obsolete and forgotten: and it is but lost labour to inquire further after them. Haply these two may since by making new channels for them to run another way, have been dried seeing such great works have sometimes been effected by great men, and then it is no marvel, that their names were no more amongst Geographers recorded. Here I witting pass over the strange conjectures of some, as that of Rupertus, holding, that all water naturally is salt, but coming through paradise it becometh sweet like milk, and so floweth all over the Rupert. de Trinit.& oper. ejus world, or of others holding, that paradise was all the world, for these are absurd and swerve altogether from the Text. From Havilah, which the first river compassed, it is likely, that the, Caulateans described by Strabo, Strabo geogr. lib. 15. as dwelling in Arabia, took their name; for from Havilath it is easy to make the name Chavilateans, especially if it be red as in the Hebrew, Chavilah. Touching the gold of that country, we red nothing in other places of the holy Scriptures, but Psalm ●2. 15. onely that the countreys near to Palestina abounded in times past with gold we may gather from the huge mass of 1 Kings 10. gold, that came in yearly to Solomon, not onely by his Navy, but in way of tribute and gifts sent unto him. The Bdellium here spoken of, and the Onyx ston were, the one, according to Pliny, a little black three like an Olive three, the leaf like those of an oak, and the fruit like a wild fig, growing in Plin. lib. 12. c. 9. India, Arabia, Media, and Babylon, and the other, viz. the Onyx ston, had the name from the hail of a mans hand, because it was like unto it, the place where it grew, was also both India, where these stones were with streaks of read and white, and Arabia, where they were black, the white compassing Plin. lib. 37. 6. them about like girdles, as the same Pliny saith. The Septuagint translate this, carbunculus, and prasinus, Josephus calleth it a Sardonyx. Now Moses is thus punctual in setting these things down, that we might be assured, that paradise was a place, that had a true real being upon earth, least we should be deceived by them, that would afterwards say, that there was never any such place indeed, but something else was allegorically set forth hereby. The second River is Gihon, the same is it that compasseth the whole land of Ethiopia. Verse 12. Epiphan. in anchoratu. Jer. 2. This River is by many held to be the river Nilus in Egypt, because that compasseth the the land of Ethiopia, and Epiphanius allegeth Jeremiah to prove it, where he saith, what hast thou to do with the way of Egypt to drink the troubled water, for this is by the Septuagint rendered the waters of Gihon, but the Hebrew word there is {αβγδ} which signifieth black, or troubled, and not Gihon. Moreover if the original of Nilus be considered, which of old indeed was not known, but since hath been discovered to come from the spacious marshes near the mountains of the Moon not far from the scape of Good Hope southward, being so contrary to the first rising of these Rivers, which was northward, it cannot possibly be that Gihon should be Nilus. As for that argument of compassing Ethiopia, which Nilus doth, it is to be understood, that there is an Ethiopia meridional, and an Ethiopia oriental, the first of which is indeed compassed by the river Nilus, but not the other which is the Ethiopia here meant, being near to Arabia and Mesopotamia: of this double Ethiopia see Strabo, and Pliny. Now that the oriental Ethiopia is Strabo lib. 1. Geogr. Plin. lib. 5. c. 7. meant here, is plain, because that lay in these parts, where the rivers here mentioned did run, viz. In Mesopotamia, and Arabia, near to the land of Palestina. And therefore it is often spoken of, as being thus situated, as Psal. 87. Behold Philistia, those of Tyre and of Ethiopia, 2 Chron. 14. Zara the king of Ethiopia is said to have come against Israel with 1000000 men, and Chap. 21. God stirred the Philistines against Joram, who were near to the Ethiopians. And more particularly, the Madianites are set forth to have been those, who are otherwise called Ethiopians: for the wife of Moses, who was of Madian, is called an Ethiopian, but these Madianites, otherwise called Arabians Exod. 2. Numb. 12. were near to Palestina. Others therefore will have Gihon to be a little river not far from Jerusalem, where Solomon is said to have been anointed King, for both the name agreeth, and Euphrates not being far thence, this 1 Kings 1. might well be a branch thereof. But how then should it compass the land of Ethiopia, when as the beginning of this Gihon, could not but be very near, as appeareth, in that Hezekiah is said to have stopped the upper Fountain of Gihon, 2 Chron. 32. against the coming of the King of ashur, and other springs, that he might not find any water? Yet it may be answered, that this river might pass, as some others do, after that arising from the common head near Paradise, it had run along by Ethiopia through subterranean places, till that it rose up again near to Jerusalem, and at this head, it might at that time be stopped by Hezekiah, and the course of it diverted another way. The first opinion touching Nilus cannot stand, for the reasons before alleged, and because that was well known to be a river of Egypt, and therefore Moses would doubtless, rather have called it by the common known name, if he had meant it, and by the compassing of Egypt. The most probable opinion than is, that this river was the Gihon at length, touching upon the land of Canaan, unless with others we shall say thus, that in general onely, it is to be held to have sprung from Euphrates but is no where now to be found by this name. Touching the third river Chiddekel, which runneth towards the East of Assyria, all consent, Verse 14. that it is Tigris, called Chiddekel, from the sharp taste of the waters thereof, which this word in Hebrew signifieth, according to David Chimhi; Vatablus David Chimhi. saith, that some will have Chiddekel to come from two words signifying, rapidum& velox, and Tigris from the swift running, because Tigris in the Strabo lib. 11. Isidor. lib. 13. Etymol. c. 21. Rupert. de Trinit. lib. 2. c. 29. Median tongue signifieth an Arrow, as Strabo hath it, or from that swift beast called a tiger, as Isidorus, and Rupertus. But Plinie is for the denomination from an arrow also. lib. 6. c. 27. Euphrates, because it was a river so well known, is onely name, in Hebrew it is called, {αβγδ} from fructifying, because it overfloweth the banks, after the manner of Nilus, and maketh the grounds about it fruitful. It ariseth in armoniac the Greater and passing through Mesopotamia, and Seleucia falleth into Tigris, and after in a part branching Plin. lib. 5. cap. 24.& 26. therefrom, on the right side it runneth into Babylon, as Pliny saith. But this river and Tigris, saith Curtius, run the one on the one side of Mesopotamia, and the other on the other side, from whence, the country hath the name of Mesopotamia, quasi {αβγδ}. And is so fruitful, that men drive their cattle from feeding, least they should fill themselves too much and Qu. Curtius l. 5 die. And the Lord God took the man and put him into the Garden of Eden to dress Verse 15. is and to keep it, Before it is said, v. 8. the Lord God put the man in the garden, but not what he should there do, wherefore the same is here repeated again, and his employment is added. If it be demanded, how the Lord took the man and put him there? It is answered, that either he took him by his Spirit, and brought him into this garden, or by his Angel, taking a body upon him, and transporting him thither, and by his Angel it is most probable, that he walked afterwards in the garden, or God the Son taking an human shape upon him, did all this, and spake with Adam. For an Angel, is Augustine, for the Son of God, Zanchy, August. Zanch. to whom I rather subscribe. If it be demanded, why he was not made in Paradise, but out of it, and then brought in: the reason of it may easily be conceived to be, both that having seen other places, he might be the more affencted with the pleasantness of this, so far excelling, and praise God the more for his mercy herein, and also that he might not live in Paradise, as his natural place, but as in a place in great favour given him of God, being therefore the more careful to serve and obey him. If it be further demanded, what dressing Paradise needed, being doubtless in every part a most complete place of pleasure, and all things naturally growing therein, both for use and delight, and from what he should keep it? It may be conceived, that although every thing was then most perfect, yet it was so ordered by the Divine Providence, that the trees without cutting and pruning, would doubtless have grown out of order, and more unfruitful, and the walks, that were so pleasant, without keeping, would have been overgrown, the seedsand corn also, without husbanding the ground, would not still have come up in such abundance, and the beasts of the field, if they had not been kept out, would have come in, which would much have diminished the beauty of that place. But it will be said, then it seemeth, that man must have laboured, although he had not sinned, whereas this was imposed upon him, as part of his curse for August. de Gen. ad lit. lib. 8. c. 8. Quicquid deliciarum nunc habet agricultura, tunc atique longè amplius erat, quando nibil adversi accidebat vel in terra, vel in coolo. Non enim erat labor●s afflictio, sedexhilaratio voluntatis, cùmea, quae Deus c●eaverat, humani operis adjuterio laetiùs, feraciùsque provenirent, &c. sin, to live upon the sweat of his brow: To this Saint Augustine answereth. The labour here appointed unto Adam was without all pain, and full of delight and pleasure. For even now, some husbandmen take great delight in the works of husbandry, so that they cannot by any means be taken from them to other things. But then it was much more, when there was no adverse accident, either in the earth or the heaven. For there was none affliction of labour, but exhilaration of the will, when as those things, which God had created, did more fruitfully, and pleasantly come forth by the help of mans labour, that the creation might be more largely praised, who had given unto man the reason to do thus, and ability for so much, as was sufficient for a willing mind, and not that, which the want of the body did compel him, being unwilling unto, &c. Man could not always busy himself in divine contemplation, and therefore to avoid idleness, God appointed him to be daily doing of somewhat, so that to be idle, and to spend the time in doing nothing, is not any part of mans happiness upon earth, but a base and brutish kind of living, and so altogether unfit for such as are endued with reason, of what estate or condition soever they be. And the Lord God commanded the man saying, of every three of the garden thou mayest freely eat, but of the three of knowledge, of good and evil thou shalt not eat Verse 16. Verse 17. of it: for in the day, that thou eatest thereof thou shalt surely die. What the three of knowledge was, and why so called, hath been already shewed, and wherefore it it was interdicted to Adam, viz. That he might be kept from Zanch. de oper. Dei. Musculus. the knowledge of doing evil. But hereunto some add another reason, that he might by this interdiction take notice, that he was not absolute, and of himself to do what pleased him, but under the Lord, whose will onely, and not his own imagination, was to be unto him the rule of righteousness. For this maketh the doing, or not doing of any thing a sin, and a great sin, because it is against the will and command of the Lord, neither, if we will rightly thorough, what manner of sin, this or that is, must we go simply by considering the thing itself prohibited, but the command of God, which is against it, to slight which is most heinous. To this effect Augustine saith, It could neither more diligently, nor better be set forth, how August. lib. 8. de Gen. ad literam cap. 15. Nec mellùs, nec diligentiùs potuit commendare, quantum molum sit sola inobedientia, cum ideo reus iniquitatis factus est homo, quia eam rem tetigit contra prohibitionem, quam si non prohibitus tetigisset, non utique peccasset. tertul. lib. advers. judaeos. great an evil onely disobedience is, seeing man was therefore made guilty of iniquity, because he touched that thing contrary to command, which if he had touched, there being no command against it, he had not sinned at all. And Tertullian speaking of this prohibition, saith, This one law did in effect contain in it all the laws of the Decalogue given afterwards, and therefore the breaking of it was a most foul sin, and worthy to be punished with death. For what do all laws of God prescribe, but to love the Lord with all the heart, and a mans neighbour, as himself? Now if Adam had loved God, he would not have done against his will, if he had loved his neighbour, that is, himself and his posterity, he would not by doing against Gods will, have brought a woe upon himself and us all. More particularly, if the law now forbiddeth to kill, hereby he was forbidden to kill himself, and his posterity, in soul and body, if to steal, hereby he was forbidden, by stealth to take of this fruit, and then to seek to hid himself, if to covet other mens goods, what was this, but to covet a thing reserved by the Lord, as his propriety, and if to lie, he made himself guilty hereof, by assenting to the Devils lie, when he told him, that he should not dy at all. The next thing to be questioned here is, how this threatening was verified, in the day, that thou eatest thereof, thou shalt die the death, seeing Adam lived 960 How Adam died the death, justin. Martyr dialog. cum Tryphone. iron. lib. 5. Haeres. August. lib. 13. de Civit. Dei, c. 23. Theodoret. qu. 38. in Gen. Hieron lib. tradit. Hebr. in Gen. Symmach. Gregor. Hom. 37 in Evang. Ipse quotidianus defectus corruptionis quid aliud est, quàm prolixitas mortis? corpus enim Adae post peccatum paulatim coepit dissolvi, corrumpi,& ad interitum fluere,& ex eo tempore mors ei coepit dominari. Vatablus. Nehamides. yeers after? To this divers answer diversely, some, that a day is with the Lord as a thousand yeers, wherefore Adam dying before the expiration of a thousand yeeres, may be said to have dyed the same day. Some, that the meaning was nothing else, but that he should become mortal, a necessity of dying, growing upon him, after this eating, whereas before he was immortal. Symmachus to make this the more plain, translateth it, in the day, that thou eatest thereof thou shalt be mortal. Some, that he did indeed die the same day, in that his body was smitten with corruption, tending to death, so that his life thenceforth was no true, but a dying life, or lingering death. For the daily defect of corruption, saith Gregory, what is it else, but a certain prolixity of death? Wherefore after sin, immediately the body of Adam began by little and little to be dissolved, and corrupted, and to flow to destruction, and from that time death began to have dominion over him. Some again have held, that these words, In that day, are to be restrained to these, that thou shalt eat thereof, the meaning being nothing else, but what day soever he should presume to eat of this fruit, his punishment should be death, the time when this death should be inflicted, not being set down. Some have understood it, of the spiritual death onely, which is a privation of grace Others, that he should have been punished with death presently, had he not repented. And Vatablus saith, that one Nehamides expoundeth it thus, thou shalt die sooner, then otherwise thou shouldst have done. But so it must be granted, that man should have dyed, although he had not sinned. Amongst all the preceding expositions I prefer that, which restraineth these words, In that day, to these, that thou eatest thereof. For it is not necessary always to understand such a threatening as this, as if the punishment threatened, should be inflicted without any further delay, for there is a plain meaning, being otherwise understood, viz. Thou shalt die, and it shall be in my power, when I please, at any time from thence forward, to take thy life from thee, or if it be understood, precisely of the day, the meaning may be, thou shalt receive the sentence of death irrevocable, for he, upon whom the sentence is passed by the Judge, is now but a dead man, And that this was the meaning, seemeth by the sequel, Chap. 3. 19. Dust thou art, and unto dust thou shalt return. Yet Calvin hath another sense, thou shalt be involved Calvin. with all sorts of miseries both of soul and body. But howsoever if to be destitue of grace, and so to be miserable in soul, be to be dead, to be oppressed with deadly miseries is not, and therefore if this should be admitted, the death through a deprivation of grace must needs be meant, according to an exposition mentioned before, as the chief thing intended. But that this is not so, appeareth both by a speech following after, lest man take of the three of life, and live for ever, &c. verse 22. where certainly the bodily life is meant, Rom. 5. and in that Saint Paul speaking of this death incurred by sin, is plain for the bodily death. That Adam should have dyed presently, had he not repented, is but a conjecture: for if by repenting death were delayed, why might he not by repentance have been altogether set free from it again? That of a day with the Lord as a 1000 years, is far fetched, and needeth no confutation, for although God be so unvariable, that he changeth no more in a 1000 years than in a day, yet when a day is spoken of with reference to man, it is no where in all the Scriptures so understood. As for the other expositions, if we adjoin them to the exposition here admitted, they may altogether well explain the words more fully thus, whensoever thou eatest, thou shalt instantly receive the sentence of death, becoming thus always from thence forward subject unto it, yea, the stroke shal be begun to be strike in thy body by infirmities, and in thy soul by my withdrawing of my grace from thee immediately, neither shalt thou escape everlasting death after this miserable life ended. For that man is by Christ upon his repentance and faith set free from this again, hindereth not, but that we may understand it, as absolutely threatened here, seeing there is none exemption herefrom, but there was a necessity of the dying of one man, because God could not otherwise have been just, in expressly setting down this as the punishment of his sin. But it may be further demanded, how Evah came to be bound by this command, seeing she was not yet made, and how she came to have any knowledge of it? for that she knew it, and took her self also to be bound by it, appeareth, Gen. 3. 3. Answer; some there are, that think that Evah was made, before the giving of this precept, although the making of her be recorded after, because Gen. 1. 29. the Lord speaking both to Adam and Evah Ruper. lib. 1 de Trinit.& oper. cap. 32. first giveth them the liberty of all trees and herbs in the world to eat of them, and then after this having placed them in paradise, he reneweth that liberty of eating of all, one onely excepted. For that they were made before the liberty of eating of all trees given, is plain, because they are spoken to in the plural number, and this precept here must needs come after that, because if otherwise this had been given first, and that after, this might well have been thought to have been reversed thereby. And of this mind Gregory seemeth to have been, that he rendereth these words in the plural number that, ex omni ligno paradisi comedite, de ligno autem Greg. Moral. lib. 35. c. 10. scientiae boni& mali nè tetigeritis. And the Septuagints translation is partly in the singular and partly in the plural number: of all the trees thou shalt eat, but of the three of knowledge of good and evil thou shalt not eat; for in the day that ye eat thereof, ye shal die the death. But in the Hebrew and chaldee, the whole sentence runneth in the singular number onely. Others therefore hold, that this precept was given onely to Adam before the making of Evah, and by him imparted to her, as concerning them both alike, both because in the order of the history it is thus set down, first the precept is given, and then the making of Evah related, and also because it is not to be thought, but that God would give Adam this precept immediately August. de Gen. ad litter. l. 8. c. 17 Tostatus. upon his bringing of him into paradise, least haply some time intervening, he might eat of this three, before the precept giving. But touching the order of the history, it may be said, as the making of Evah is spoken of after this precept, so it is mentioned before together with the making of Adam Gen. 1. 27. wherefore nothing can certainly be concluded from the order, but onely it may be thought, that Moses having set forth the creation of man& woman in general Chap. 1. he falleth in this 2 Chap. to make a more particular relation of the same,& first of the creation of the man, whereunto he addeth his being taken and placed in paradise, the description of paradise and this interdiction, as was most convenient: for these do so follow the one the other, and so hang together, as that they could not well have been severed. Then the relation of the mans creation with the appurtenances being ended, he setteth forth in particular how and upon what occasion Evah was made, not that these things were done just after the words of interdiction delivered, but because now it was a fit time to speak of the woman, that we might have the whole history touching her together, as by this means we have. And if so, Adam might well have this precept given him at his first coming into paradise, and yet withal it might be given at the same time to Evah also, who was not made, as is supposed, after the bringing of Adam into paradise, but before, in the place where Adam was made. I do therefore subscribe rather to the first opinion, the reason brought for, which indeed is unanswered and unanswerable, viz. that the liberty of eating of all trees was given to them both, but this could not be after this interdiction; wherefore they must needs both be before Evah not made ●● paradise. B●si●ius Hom. de paradiso. Scholastaci. Rupert. de Trinit lib. 2. c 32. joseph. Antiq. lib. 1. c. 1. Te●tull. lib. 2. cont martion. it. Evah then was not made in paradise and Adam out, as many hold: for then she should not have been so much bound to God for paradise, as Adam, for it would have been her natural place, and idle she might well have been, as not being appointed to do any thing about the dressing and keeping of the garden, as Adam was. But both Adam and Evah were made out of paradise, and then brought in together, this most happy place being a further grace conferred upon them, after their making, according to others. One question more now onely remaineth, viz. why the Lord gave Adam a precept, which he knew he would not keep, and if both were charged alike herewith, why it goeth in the singular and not in the plural number? Answer; To this it may be said, that God did not give man this precept to entangle him, but because it was fit, that the creature should have somewhat propounded, wherein to obey the creator, and to show his duty towards him. Now the wonderful goodness of God appeared sufficiently in that he propounded such a precept, as man might most easily have kept. Ob. If it be further said, but God could have preserved him from falling, and why then did he not, if he had so great a love unto him? Answer; Because then it would not have appeared, what mans power had been, when he was left unto himself, even when he had free will, and Gods mercy could not have been so much magnified in redeeming man again by Christ. It is true, that man is bound to keep any other from sinning, if he can, because he is under a law requiring this, neither may he do any thing, which he knoweth will be an occasion of offending. But God is not under, but above all laws, and therefore it is just with him to do whatsoever he pleaseth in either kind, because otherwise there would be no place for his mercy to shine in the salvation of some, nor for his justice in the damnation of others. And whereas God is said to have forbidden man the eating of this three in the singular number, it is an usual thing in giving any precept for the Lord to speak but as it were to one. For thus the decalogue runneth, thou shalt have none other gods but Me, &c. seeing all in respect of Gods news are but as one man bound alike, and originally but one, seeing all come of one, and that a man, he being thus the chief That God in speaking of man might mean both man and woman appeareth, by that which is said after their eating; man is become as one of us knowing good and evil. for not onely the man but the woman also was now Gen. 3. 22. become such. As for that resolution of some, that to Adam the precept was directed, because he was principally bound hereby, so that if he had not eaten Pererius. though Evah had eaten, his posterity should not have been entangled, whereas contrariwise, although Evah had refrained, yet he alone eating should together with all his have been condemned. I cannot see, how this may be admitted: for in another like case, the virtue of the man or of the wife alone is made alike in respect of posterity, the unbelieving wife is sanctified the believing husband, and the unbelieving husband, by the believing wife, otherwise were your children unholy, but now they are clean: and therefore it may be 1 Cor. 7. thought rather, that if one of them had stood, the man or the woman onely, it should have been to their children likewise. As for the words, of the three of knowledge, in the Hebrew, of the wood of knowledge, it is an usual metonymy, the three or wood being put for the fruit, and in dying thou shalt die, is an hebraism so common, that it needeth no explication, it being hereby meant, that he should most certainly die. And the Lord God said, it is not good, that man should be alone, &c. Here beginneth Verse 18. the particular history of the womans creation, the reason whereof was, because man before this was alone, so as no other sort of creatures was, and being thus he wanted society, neither could he increase, as the rest of the creatures might, which the Lord saith here, was not good for him, and therefore he propoundeth to make him an help. And this being further amplified, first, by relating, how all beasts and fowls were brought to Adam to be name, and that amongst Verse 29, 10 them all, there was not one found, that might be a meet help for him, the manner of making the woman is next declared, v. 21. 22, &c. The Apostle Paul, 1 Cor. 7. saith, it is good for a man not to touch a woman, this seemeth to be contrary to the words here delivered. But as Cyprian saith, we must distinguish Cyprian. Tractatu de habitu virgin. between the times, when God saith thus, the world was empty, and without inhabitants, and therefore the conjunction of man and woman was necessary, for the increase of posterity: but now the world being full of people, a single life is to be commended to all, that are capable of it, that they may be the less troubled in their way to the Kingdom of heaven. The Apostle denieth it not to be good for any man to mary, yet: for he saith, he that marrieth doth well, onely in such, as have the gift, he prefereth continency. Wherefore the popish sort debasing marriage so much, and commending the vowing of perpetual virginity, as the onely perfect estate, do plainly oppose themselves herein against God, who saith, it is not good for man to be himself alone, never excepting again, but in the case of having the gift of continency. But of this I have spoken more upon, 1 Cor. 7. I will therefore make, the vulgar latin readeth it, we will make, but this is contrary to the Hebrew; in that the making of woman is propounded first, and then God maketh her, this sheweth the excellency of this work, as the consultation about the making of Adam sheweth his excellency above other creatures. An help meet for him, that is, as Augustine saith, in respect of Generation August. lib. 9. de Gen. ad lit. ca. 3 and nourishing up of children, a man being in all other things a fitter help to man, than a woman, which is true indeed, if we respect the labour of Husbandry, but in household businesses a woman is an help much fitter then a man, it properly belonging to him to go abroad, and to do things pertaining to the fields, and contracts, and politic governments, and to her to keep at home, to order and guide things there. The words translated, an help meet for him, are in the Hebrew, an help against him. But the word against, is here put for before, as in many other places is usual, it being hereby intimated, that the woman should be at hand always to her husband, to help and to do for him, as belongeth to her sex. Some, because of these words, against him, have gathered, that the woman was made from the beginning contrary to Hebrai. man, and apt to cross him, and oppose him in many things: but this is a corrupt exposition, for the debates and oppositions between man and wife were doubtless brought in by sin, there being all unity, and good concord before. Others, that the woman is said to be against the man, because there Tostatus. must needs be some contrary between them, as between the agent and patient, seeing if they were in all things alike, and there were no difference, there could not have been any generation. But our English version doth fully set forth the sense of this word, {αβγδ} as it were over against him, that is so framed, as is most fit and meet for him in every respect, and set over against him, as the object of his delight always in his sight. The Lord God therefore formed every beast out of the earth, &c. This is not Verse 19. spoken of here, as now done, for the beasts and fowles were made before man, Chap 1. ●0. But by way of capitulation, as other things in this Chapter are spoken of also, that he might thus come to declare their names imposed by man. Whereas here may seem to be a contradiction to that, about the fowles making out of the waters, because they are here said to have been made out of the ground, see the resolution of this upon these words. The word translated, brought, is {αβγδ}, he made to come: for the Lord did not bring the beasts and fowles, as it were, in his hand to Adam, but by his command made them to come unto him, as to their Lord, for thus at the first the creatures did not shun man, but come familiarly unto him, till that by sin the case was altered. To see, what he would call them, that is, as Zanchy hath it, that Adam might see Zanch. de oper. Dei. and behold them, and so consider of fit names to be imposed upon them, according to their several natures, and not that God might see, how he would call them. The fishes were not brought to be name by him, because they could not be numbered amongst those, that might any way be thought to be helps unto him, seeing they live altogether in the waters, and not upon the earth with man, as the beasts and fowles do. From this giving of names, when Adam had seen into the nature of the creatures, so the Hebrews have gathered, that Adam had most exact skill in Physiognomy, for otherwise he Hebraei. could not have given fit names unto them, as doubtless he did, but upon what reason each beast and fowl was called by such or such a name, we cannot now tell, as all confess. And what Adam called every living creature, that was the name thereof. Some, saith Zanchy, will have these words understood, as spoken by Moses, intimating, that even to his time the creatures were called, as Adam had name them at the first, but this is not by him allowed, but he will rather have these words understood, as spoken, touching God, that he approved of Adams naming of the creatures, and that he would have them so called, as he had brought them to Adam to be name. But then the words must in a little different manner be rendered. That what Adam called every living creature, that might be the name thereof, and so indeed Zanchy, and some others, as Vatablus saith, red them, and this sense is most probable. Vatablus. But for Adam, there was not found an help meet for him. That is, amongst all these creatures, whereof many were made for helps unto him, there was not yet any meet, or that might be set, as it were against him, as being like to himself, in the lineaments and proportion of body, all but wherein there must needs be a difference, in an immortal soul, in the faculty of speaking, and talking together, in helping to breed, and to bring up children, and to manage domestical affairs, and to lye in his bosom, to delight him with the sweetness of the society thereof, and to converse continually with him, which is meant by these words {αβγδ}. And the Lord God caused a deep sleep to fall upon Adam, &c. There are in the Verse 21. Aben Ezra. Hebrew tongue three words signifying sleep, {αβγδ} of these {αβγδ}, as Aben-Ezra sheweth, is the least sleeping, {αβγδ} it is somewhat deeper, and {αβγδ} the deepest sleep of all, and by this word is the sleep of Adam here set forth, wherefore Symmachus translateth it {αβγδ}, a great and deep sleep, and the Septuagint {αβγδ} a trance. Why he was now cast into so deep a sleep, divers render divers reasons. Some, that whilst his rib was taken out, he might not feel any pain, as Chrysostome, and Ephiphanius, and Theodoret in Chrysost. Hom. 15. in Gen. Epiphan. Haeres. 48. Theod. quaest. 30. in Gen. speaking hereof reasoneth thus: If Adam had been waking when this was done, he must either have felt no pain, or have felt pain, if none, he might have thought it to have been a fantasy, and not a thing really done, if pain that would have been very hard, and unbefitting the state of innocency before any sin committed. But Zanchy rejecteth this, as a frigid reason, because God could have taken a rib out of Adam, without putting him to pain, as Zanch. de oper. Dei. well waking as sleeping, and therefore he yeeldeth two other reasons, first, that in his sleep he might reveal unto him, from whence the woman had her beginning, and the great mystery of the Churches being made out of Christ dead and pierced in his side. Secondly, that every man might learn in seeking a wife, to let his affections sleep and to depend wholly upon Gods providing one for him, who will if we commit the matter to him, provide better for us than we can for ourselves. Yet I subscribe rather to the first: for although I grant, that God revealed these things to Adam sleeping, as he did afterwards to Abraham, something touching his posterity, when he slept a great Gen. 15. heavy sleep, and morally such an use may be made of Adams sleeping, whilst Evah was formed: yet the principal reason of his being cast into this sleep, must needs be, because all sense for the time being thus taken from him, that was a natural way to make a breach in his body, he not feeling any pain in the mean season. Thus also Vatablus and that he might acknowledge the woman Vatablus. to be a gift coming freely from God, and so be the more thankful. For as touching the Revelations in the time of his sleep, God could as well have told him all this waking, as have revealed it unto him sleeping, and therefore no necessary reason of his being cast into such a sleep, can be herein. And to the first assenteth the Master of the Sentences, as the first and chief reason, Magist sentent. lib. 2. dist. 18. adding indeed this also as another, that herein there might be a type of the Church taken out of Christ asleep by death. He took one of his ribs) the word {αβγδ} translated a rib, doth as well Hebrae. signify a side, and therefore some Hebrews have held, that man was made at the first with a double body, an {αβγδ} being both man and woman, back being joined to back, but now one side was partend from the other, woman being made thereof, which they seek also to prove by the consideration of the back parts, which show still, as if they had formerly been joined to somewhat else. Thus also Plato, and this is followed by Eugubinus, holding that therefore it is said in the creation of man. In the image of God created he Plato in Symposio. Eugub. in Cosmopoeia. him, male and female created he them, because the first man was made so, as that he was both man and woman. But this opinion is generally rejected and that worthily, because the word {αβγδ} although it signifieth a side, yet it signifieth not either a fore-part or a back-part, as it must needs do according to this interpretation. Again, Evah is said to have been formed of that which was taken from man, therefore she was not ready formed before, and wanted onely dividing. Wherefore it was not a part of Adams body having already a face, and other lineaments, that God took but a rib out of one side of one side of his body, whether right or left we cannot tell, and if the word be translated side, it is to be taken Synecdochically, the whole being put for the part. But why did the Lord make the woman of a rib of man, and not of the earth or of some other part? Answer; She was not made of the earth, lest man being of a more noble sex should contemn her. She was not made out of any superior part, least she should think to have dominion over her husband, nor of an inferior, but out of the middle part, that man might not debase her, but moderately esteem of her. And out of the side next the heart to show the love, that the man should bear unto her, and so it is probably thought, that it was the left side to show the weakness of this sex. And as the sides are under the arms, so the woman is under the protection of her husband. But above all she was made out of the side of the man to prefigure the piercing of Christs side with a spear making blood and water to flow out, setting forth the two Sacraments, out of which the Church is erected. But it may further be demanded, what manner of rib did God take, whether the bare bone onely, or flesh withall? Answer; He took both, as appeareth by the speech of Adam here following. Th●s now is flesh of my flesh, and bone of my bone. He took bone and flesh withall, and supplied flesh again, that there might be no breach, so woman partaketh of some of the strength of the man, and man of some of the tenderness of the woman, as Zanchy noteth. It was Zanch. de oper. Dei but one bone that was taken, not two or more out of each side, as Oleaster fond conceived, holding, that the places to this day, where these bones Oleaster. were taken out, remain soft and fleshy near the paunch, being called for the want of ribs vacuum: for it is said in the text, God took a rib, not ribs, and if Adam after this wanted a rib on one side, it followeth not, that other men who came of him should all want one likewise, no more than, that he, which is begotten of a man misrepresenting a leg or an arm should also want this member, for experience sheweth that he doth not. For the making of an whole body out of one rib, this was by adding more flesh and bones in the framing thereof, as God could easily do, that the woman not having all her being of man, but the greatest part of God, man might not insult over her, as being all his own, but be thankful to God for her, and yet because she is but a rib in comparison of man, she must acknowledge the perfection of man above her, she being but as one member to the whole. Hugo de Sancto Victore, and some others hold, that woman was Hugo de Sancto Victor. lib. 1. de Sacrament. not made of this rib, by adding any other matter to it, but by the extension of the same matter to such a greatness, as might suffice to make her, because otherwise she could not have been said to be made of the rib, but rather of something else, being her greater part. But Thomas Aquinas is for the former, Th. Aquin. part. 1. quaest. 92. and rejecteth this, because so this rib must be rarefied, and then the body of woman would not have been so solid, as now it is, and as for that objection against the former, so the woman could not have been said to be made of the rib, he answereth, that she might well yet be said to be made of it, because that was first taken, although more matter were immediately added to increase it to such a quantity. But this is not worth the contending about. And the rib which the Lord had taken from man, made he a woman: a woman in hebrew is {αβγδ} and {αβγδ} is man, twoletters {αβγδ} and {αβγδ} in this word signify God, but being taken out, it is {αβγδ} fire, to show, that if a wife be not godly, she is as a fire or torment to her husband, so Zanchy. In the Hebrew, it is, built he a woman, which hath given occasion to diversity of reasons, why this phrase is here used, and not ( formed) as before in speaking of man. But the true reasons are onely these two, both because the woman is, as it were an house, containing inhabitants, for so in her womb are children contained, according to Zanchy& Cajetan: and also because as an house is first a rude kind Zanch. de oper. Dei. Cajetan. of matter, and then it is by the art of the builder framed into a form, so here a rib is taken,& by a divine art made into a woman, the man, who was made of day being said by a word proper to things made of such matter, to be formed, but woman to be built, according to Chrysostome. Others say, that this Chrysost. Hom. 15. in Gen. Vatablus. phrase is used because the work of creating mankind was now finished, or man grew now into an economy,& Zanchy hath a reason also which is taken out of R. Solomon, because the lower parts of a womans body, viz. her legs R. Solomon. and thighs are greater, as made to sustain the building, than those of man: but experience will easily confute this, and for the other, it is coincident with the first. But here is nothing spoken of the womans soul. What may be the reason of this? Answer; it is most likely, that this was omitted, as being a thing, that Touching the womans soul. must needs be understood; seeing the Lord had said before, he would make man an help meet for him, such as none other creature was, therefore as in the shape of the body, and in speech she must be more excellent, than other creatures, and like unto the man, so she must be in a reasonable soul also, or else she could not be meet for him. But forsomuch as the breathing of a soul into her is not spoken of, a question hath been moved by some, whether the Eucherius. same soul, that was in Adam were not communicated unto her: but I find it not resolved by any. If I may freely utter my conjecture, I think, that the soul of them both was one, the woman being no sooner made, but she was a living soul, as the flesh and bone of Adam, so his soul being communicated to her also. For the same power, that could make a perfect body of a rib, could as easily withall communicate the soul of that body, out of which that rib was taken unto this new made body. And in conjecturing thus, I do not imagine, that still the soul of each man is communicated to his wife, for no woman more is thus brought into the world in a miraculous manner, but Evah onely, and therefore every one after both male and female hath a distinct soul infused in the womb. Onely this building the Lord would have thus to be for a mystery, as the making of one body into two, to set forth that man and wife are one flesh, so this, to set forth that they are and ought to be as one soul in two bodies. And as there is a great mystery in making two bodies of one to set forth the faithful to be as members of Christs mystical body, so in the communicating of the same soul to two, there is as great a mystery of the unity of the spirit in Christ, and in his Church. And brought her unto the man. This is generally understood of the marriage of Adam and Evah, and not onely, that he moved her, as other creatures, to come to Adam. And Zanchy saith, that he doubteth not, but the son of Zanchius. God in the shape of a man, after that the woman was made, led her about the garden to show her the fruits thereof, Adam yet sleeping, and then brought her unto him at his waking, and with solemn matrimonial words joined them together. But this is onely a conjecture, yet that he joined her unto him,( he being willing after he saw her, and she declaring her willingness by her coming to him) and did not bring her to him onely as the other creatures, is plain, because our Saviour speaking of those, that are joined together in Matrimony, saith, those whom God hath joined together, let no man put asunder. Wherefore God is rightly affirmed by us in our solemnization of marriage to be the instituter thereof in paradise. And the joining of Adam and Evah together in marriage is well set forth by these words, he brought her to him, to show first, that man is the chief, and that the woman was made for him, therefore she is brought to him, not he to her. Secondly, that the woman ought to come to her husbands house to dwell with him, and not he to hers. Thirdly, that Marriages ought not to be made, but the parties being present, and not in their absence, or the one having not seen the other. And Adam says, this now is bone of my bones, &c. These words, saith Fagius Verse 23. Fagius. are generally red by all ours, hac 'vice as ex ossibus meis, but the Hebrews refer {αβγδ} to the woman, and red it thus, this, that is, this woman is now bone of my bones, and this is plainest. But here a question is moved, to what, this word now hath reference? Some say to the narration going before of all the creatures upon earth brought before Adam, as if he had said, hitherto I Zancb. de oper. Dei. have seen no creature meet for me, because they are all unlike unto me, but now I see one meet indeed, even flesh of my own flesh, &c. others refer it Percrius. Chrysostome saith, that some translate the word, now once, as if this had been done but this one time onely, but the like should never be more. Hom. 15. Verse 24. Zanch. de oper. Dei. Matth. 19. to other women that should afterwards be born into the world, as if he had said, this, that now is made, is taken out of my body in an admirable manner, but such women, as shall come into the world afterwards, shal not be brought forth in this manner, but ordinarily by generation. The first doubtless is most genuine, and this far fetched. How Adam came to know this, seeing he was asleep, when it was done, may easibly be conceived by Gods revealing of it unto him in his sleep, she shall be called woman, the word woman in hebrew is {αβγδ} of {αβγδ} signifying man, as if it had been said mans female. Therefore shall a man leave father and mother, and cleave to his wife. Some will have these words taken as a law, and as a law made by God, although uttered by Adam, because our Saviour Christ speaketh of it, as a law from the beginning, urging it against divorcements. And in this law they will have three news comprehended. First, for the taking of a wife by every one, that is fit for generation, and hath not the gift of continency. Secondly, for cohabitation. Thirdly, for the giving of mutual due benevolence by being coupled unto her for generation. Now although I acknowledg that, which is here said, to be of God, as it must needs be, because Adam was asleep, and knew nothing of these things, but as God by his Spirit revealed them unto him, Chrysost. Hom. 15. in Gen. thus making a Prophet of him, as Chrysostom observeth, yet for the law herein set down, I cannot see, how it should be for any more, than cohabitation, and cleaving to his wife in affection, all others being neglected, in comparison of her: namely, for such as have wives. But for such as have none, it is left to their own liberty to mary, or not to mary, as they are moved in their own mindes. It is true indeed, that by the law of God every one ought rather to mary, than to yield to fleshly lusts, swaying him to incontinency: but for such, as will not be swayed hereby, but subdue them, it is free to use a single life. For if this were a precept, it must either at some time be abrogated, as it never was, or else virginity could never have been preferred, as now it is, before marriage. For this, he shall leave father and mother, the rabbins have, following the Chaldee: he shall leave the bed of father and mother, &c. expounding it as a law against all incestuous marriages, and these words, he shall cleave to his wife, against adultery, sodomitry, and buggery. And they shall be one flesh, Man and wife are said to be Man and woman one flesh. 1 Cor. 7. one flesh: First, for their living together, as one upon the same means being common to both. Secondly, for their mutual power over the bodies of one another. Thirdly, for the fleshly issue that cometh from them both: The Septuagints red it, they two shall be one flesh, and so doth the Lord repeat it, because two onely, and not more can be one flesh, by Gods first institution. He that joineth himself to an harlot, is hereby said to be 1 Cor. 6. made one flesh with her, because he is in the fleshly copulation joined unto her, having now lost the power of his own body, and made it over to her, which approveth the thing before spoken of their being made one flesh, by the mutual power over one anothers body. Verse. 25. And they were both naked, and were not ashamed. These words are added to show the innocency Verse 25. and freedom from sin in our first parents. For even as little children are naked, and are not ashamed, for want of judgement, what is comely, and what is filthy, so Adam and Evah, although they were of ripe judgement for their innocency, were not ashamed, as appeareth, because having sinned, it is immediately Gen 3. said, that they were ashamed. By sin then it is brought about, that many hath need to be ashamed, which prophesieth, what a filthy and shameful thing sin is. So that now to be ashamed, is rightly held to be a sign of grace, and of an heart not obstinately set upon sinning, but touched with repentance, contrariwise, to be impudent, and brazen faced, is a sign of an Epiphan. August. de Gen. ad litter. l. 9. c. 11 Cur non credamus, illos homines ante peccatum it à genitalibus membris ad procreationem imperare potuisse, sicut caeteris, quae in quolibet opere anima sine ulla molestia& quasi pruritu voluptatis movet? &c. Chrysost. Hom. 15. in Gen. Greg. Nyssen. li. de homine, c. 28. Damascen. de fide orthodox. lib. 4. c. 25. Euthym. in Psal. 50. heart hardened in sin. Hence cometh the nakedness of the Americans, a most rude and barbarous people at this day, some of them in some parts having nothing upon them, to cover so much as their privities, and hence that Sect called Adamites blushed not to go naked, men and women together, as Epiphanius sheweth, after the manner of Adam. But to return again to Adam and Evah, they loved doubtless without lust, using their members of generation, as reason willed, and not having the heat of lust in them blinding reason, and immoderate delight, as at this day. For as God had made their bodies such, that they might have lived ever free from corruption, why may we not think, saith Augustine, that before sin they could so command over their genital members, for the procreation of children, as they did over other members, which the soul moveth in any work without any trouble or itching of pleasure? For if amongst the most minute creatures there be some, as the Bees, which do work the generation of their young, as wax and Honey, why should it seem incredible, that God made our fist parents such bodies, as that they could as easily command over their genital members, as over their feet to go, and their hands to do this or that, and to sow without ardour, and to bring forth without pain? And if so, there was no reason, why yet they should be ashamed. Some there are and those ancient and learned, who have held, that if Adam and Evah had not fallen, man should not have had issue by the carnal knowledge of his wife, but some other way after the manner of Angels, but is well confuted by Thomas Aquinas and others, because the genital members were so formed at the first, and therefore generation must needs be hereby, and because the Lord commandeth them being made to increase and multiply, teaching Adam to say, that they were one flesh, which the Apostle sheweth, is by carnal copulation, so that by this means, it was the Lords 1 Cor. 6. 16. will even at the first, that they should increase and multiply. The onely difference then was, as hath been already said, they had not in them that heat of lust overcoming reason, but by the moderation of reason did that, which pertained to generation, as well as any other action. CHAP. III. NOw the Serpent was more subtle than any beast of the field, which the Lord God Verse 1. had made, &c. A great question ariseth here, how that, which is spoken of the Serpent, ought to be understood, whether it were a Serpent indeed, or the Devil in the Shape of a Serpent? To this divers answer diversely. 1 Some, that it was a true Serpent, having at the first the faculty of speaking, as man joseph. Antiq. lib. 1. cap. 1. Basil. Hom. de paradiso. and woman had, although for this it were deprived thereof, and poison instead of speech fixed to the tongue, and as the Serpent, so they say, the rest of the beasts lived in good agreement together, having the use of speech, neither did the Serpent go upon the belly, but erect, until that for mans sin, to which it tempted him, it was thus punished. And the reason, why the Serpent sought to make him sin, was the envy thereof, at the mans excellent estate, wherein he should have remained, if he had not sinned. 2 Some, that the Serpent could not speak ordinarily, but by the Devil it was Moses Barceph. lib. ae paradiso, cap. 27. Cyril lib. 3. contra Iu●anum. Chrysost. Hom. 10. in Gen. Theod quaest 31 and 32. Kuper●. lib. de Trinit.& oper. Damascen lib. 2 de fide orthodoxa cap. 10. Maerst sentent. lib 2 dist. 21. Aug. lib. 11 de Gen. ad lit. c. 21 Calvin Fagius. Vat●blus. &c. Cajetan. in Gen. obtained of the Lord, that it should speak at this time to tempt them, as sometime he obtained liberty to tempt Job. Thus Moses-Barcephas saith, that Ephrem Syrus, who was of the same time with Basil h●ld, and so his faculty of speaking was but like to that of Balaams ass. 3 Some, that it was no true serpent, but the likeness of a Serpent, wherein the Devil came to Evah. 4 Some, that the Devil spake in the Serpent, the Serpent itself not being able to utter any voice, for the Devil could use what beast he would, as his instrument to speak and to reason thereby, that instrument so used in the mean season not understanding, what is said, as in men, that are rapt with an evil spirit. And this seemeth the more probable, because Serpents are still moved strangely at incantations, which are of the Devil, above all other creatures, not that they understand them, but by a diabolical power, as Augustine reasoneth. And this is most generally followed by the ancient Fathers, and by the Commentators of these times, R. Menahem saith, it was the unclean spirit Samuel in him, and likewise Eliezar. 5 Lastly, others hold, that neither any true Serpent here spake, nor the Devil in a Serpent, neither that any audible voice was heard, or shape seen, but that this temptation was onely a motion suggested by the Devil into the mind of Evah, because it is usual in the holy Scriptures to seak of the Devil by the name of the Old Serpent, and the Dragon, and of Behemoth. Apoc. Job 40 I would willingly now, having related the divers expositions, go with the common stream of expositors: for there are many considerations inducing unto it, as that nothing had the faculty of arguing rationally, besides the Devil, except God, Angels, and men, and therefore it seemeth, that it could not John 8. be a mere Serpent, but the Devil in the Serpent, and that the Devil is said to have been a liar, and a murderer from the beginning, which could not have been spoken, unless he had been the agent in this temptation, and in another place it is expressly said, through the envy of the Devil, came death into the world. Wisdom 2. 24. 56. Lastly, he is called the old Serpent, the Devil, as noting this Serpent here spoken of. Yet there are two things, both or one of which, I think unanswerable, that may be objected. First, that the Serpent is said to be more subtle, than any of the beasts, which must needs be understood, as a preparative to the ensuing relation, and so that through his subtlety and cunning, and not only by the Devils using him, as an instrument, the woman was deceived, to which effect also the Apostle speaketh, 2 Cor. 11. 3. For to what purpose had it been to tell of the Serpents subtlety, unless this communication had proceeded therefrom, and not from the Devils altogether, seeing the simplest of the beasts might as well have been used, as an instrument of temptation, as the most cunning? Neither will it help, that some say here, that it is not meant that the Serpent in itself was the doest, but the Devil in the Serpent: for Moses compareth not Devils with beasts, but one beast with another, amongst which the Serpent is said to be the most subtle: For if he had meant it of the Devil, he might better have said, more subtle, than either the beasts or the man, which God had made, because in subtlety the Devil being a spirit exceedeth all. Secondly, this temptation being ended and man seduced, the author thereof, the serpent being found out, he is cursed to go upon his belly, and to eat dust, being in this debased more than any beast else, when as in some respects, he was more excellent at the first. Now it cannot be just with God, thus to punish a creature, wherein there was no fault, as it must needs be confessed that he did, if the Serpent in this action was a mere patient, and these speeches were forced from his mouth by the Devil, he not knowing, what he said. For as that man is faultless, whom the Devil possessing useth, as aninstrument of blasphemy, he not knowing what is spoken by him, so the Serpent, if the Devil onely spake in him and by him, he conceiving nothing must needs be without fault also, and so this punishment could not justly have been inflicted upon him, whereas this punishment is justified by Calvin and Musculus, because the Lord hath power over his creatures, to deal with them for his own ends, as seemeth good unto him, and therefore this dumb and unreasonable creature being made an instrument to pervert man, whereas hemade all things to serve him, he might justly, to show his horror of sin, that man might be the more affencted, strike him in this manner, as a father breaketh the sword wherewith his chlilde was slain. I grant that this reason may satisfy indeed, for punishment inflicted without a reason rendered, but here the cause is expressed, because thou hast done this thing, and so no liberty is left to excogitate any other reason, and to this the serpent might have answered, I did not, but the Devil spake in and through me, if he had been a more paient. He did it then voluntarily at the Devils instigation, as he now biteth the heels of men, or of cursed corruption, wherefore I cannot for my part subscribe to this exposition, and much less to any of the other four. For the first is most improbable, because if all the beasts could have spoken familiarly at the first, there had been no reason to deprive them all of speech for the fault of one, and it is strange, that even this one should be herein punished, when as his doom toucheth it not, but onely going upon his belly, and eating of dust. Touching the second, it is not likely, that the Serpent would have been so pliant to the Devils mind, a liberty of speaking being obtained, as to use it to seduce man, whose subject he was made, and not the Devils, especially all things in the terrestrial creatures, being now very good and right, and so no leaven of malice or envy against man, being in any of them. Again, had God granted the Serpent liberty to speak thus, he had not faulted, and so had been unworthy of punishment therefore. For the third, it cannot stand, because then a phantasm, and not the serpent should have been punished, and the thing being done, for which the Devil took this shape upon him, he would have immediately deposed it again, and not have been found in the same, when the Lord came to punish the author of this mischief. And for the fift, it perverteth the truth of the history, and turneth it into an allegory, and if we may so do for this particular, Origen like, we may do so for all things preceding, and so this whole narration of the creation shall be nothing certain. Besides, it is proper to the Serpent literally understood, which is after set down for the punishment thereof, and not to the Devil, whose suggestion onely, if this had been, he onely should have been rebuked. These objections against all the expositions hitherto brought, being considered by some, they have thought the doubt of this place indissoluble, what therefore, if we shal essay the resolveing of it another way, by taking something from one of them, and something from another, thus? A very Serpent this was, and full of wit and subtlety, but naturally without the faculty of speaking, neither did he of himself apply his cyril. lib. 3. contra Iu●ia●um. Magist. S●uten●. and Tostatus say, that the newness of the thing, and the want of experience in Evah, and that she had not such perfect understanding, as the man, was the cause, that she knew not, but the Serpent might be able naturally to speak: Matth. 10. 16. mind to seek the hurt of man, his Lord and master, but the Devil persuadeth the Serpent to this out of his envy, and finding him tractable, as he could easily gather by any little sign, he helpeth his tongue to speak, and putteth words into him, instructing him, how to take the opportunity, and at that time the Serpent was a goodly creature and went upright, so that the woman being but duly formed and not growing, whether it were an usual thing for Serpents to speak or no, might well without suspicion enter into communication with him, as a fit companion to parley withal. If it be doubted here touching the wit of the Serpent, because this is proper to a reasonable soul, such as beast had not, but man and woman onely, it may be said, that the Serpent had not indeed such wit as man, but was the wittiest of beasts, and in some things is so witty and subtle, as that he may put man now adays to school: for so the Lord saith. Be ye wise as serpents, and innocent as doves, which we may well oppose against all authorities of Philosophers, who write of the Serpents subtlety, as if it were not so great, as that of some other beasts. For be it, that what Moses saith here of the Serpents subtlety, may be evaded, by saying, that he meant it of the Devil, yet that which is spoken by Christ of the Serpents wisdom, I am sure cannot be thus evaded, wherefore the Serpent doubtless is most intelligent for a beast, to this day. If it be doubted touching the erect going of the Serpent then, because as man having sinned was not changed in any natural faculty of the body, to be apparently divers from that, which he was before, so it is not likely, that the Serpent should be changed, the very doom pronounced may resolve it. For why should this be denounced, as a curse for that thing done, if it were so before? And it is no good arguing to reason from man to the Serpent, for to each of the three offending is assigned a divers punishment, so that although in man there were no alteration in respect of the figure of his body, yet there might be in the Serpent. But that the Serpent could not ordinarily speak, besides that, which hath been said to this already, it is probable, because the Lord having questioned with the man and the woman about their sin, as speaking to those, that could anwer him, when he cometh to speak to the Serpent, without all questioning he proceedeth to judgement. Objections more against this exposition, how any may be made I cannot see. And thus the Devil appeareth to be guilty by moving the Serpent, and helping him to speak, and the Serpent guilty by being drawn by the Devil to use his wit to so bad a purpose, and so worthily judged, and so we see, for what end the Serpents subtly is spoken of before the temptation. And if any man maketh a question, how the Devil could help the Serpent to speak? I answer, as the Angel sometime holp Balaams ass to speak by opening his mouth, and as the horse of Achilles spake and foretold him of his death, according to Homer, and as the river Causus spake to Pythagoras, according to Porphyrius saying, salue Pythagora, which examples with some others are brought by Cyril, lib. 3. cont. Julian. Thus I have been bold to adventure my imagination amongst others, and if any yet shall be able to bring better, or to confute this, I shall be ready to recant and to subscribe unto him. Other things here are not so hard to be resolved: for if a question be made, why the Serpent came rather to the woman, then to the man? it is easily answered that she was the weaker, and so the more easy to be persuaded. And thus Augustine, He began with the woman, the inferior part of that Aug▪ lib. 14. de Civit. Dei, c. 11. A foemina, parte scilicet inferiore illius humanae copulae incepit, ut gradatim perveniret adtotùm, non existimans virum facilè credulum, aut errando posse decipe, said dum alieno cedit errori. human society, that he might come by degrees to the whole, thinking not the man to be so credulous, or that he would err by being deceived, but in yielding to the error of another. And herein others consent also. But how doth the Serpent begin? Hath God indeed, or yea hath God said, a speech, that seemeth to hang to some-what spoken before, was there not then some communication between the Serpent and the woman before this? Ans. Rabbi, David, Chimhi saith, that certainly some speeches were had between them before this, the Serpent calumniating God in other things, as not dealing so well by them, as he might have done, and Fagius saith, that the Hebrews constantly hold, that the particle {αβγδ} here used is never wont to be placed at the beginning of a speech, but after some things spoken before, being as much in effect, as quanto magis, or as Vatablius hath it, multò magis miror, much more do I wonder, that God should forbid you to eat of the Trees in the Garden. The chaldee Paraphrast R David Chimhi. Fagius. Vatablus. chaldee Paraph●ast. hath it, is it true, that God, &c. And this seemeth to be rightest unto Calvin, but it is most generally held, that some speeches were had between them before, as an introduction to this, whereby the Serpent sought to work in the woman an hard opinion touching the Lord, and this seemeth most probable, because it had been strange for him to have begun thus abruptly, and the woman might so have well suspected his plot. Touching the question hath God said, ye shall not eat of every three of the Garden? This is understood by some, as if the meaning were, is there some one three, which God hath forbidden you to eat of, or doth he not without difference allow you to eat of every one? by others, as if he had said, Hath God forbidden you to eat of any of the Trees in the Garden, or is he possessed with such envy against you, that he will not have you to eat of any of these delicate fruits but that you must seek your food else-where, out of the Garden? Calvin mentioneth both these, and confirmeth them, but rather approveth Calvin. Musculus. the former, and so 〈…〉 h Musculus, saying, that the Serpent did herein seem to be more for the good of man, then the Lord, in that he made a show, as if needlessly he had forbidden them the eating of any three, but by Evahs answer, the other exposition is rather approved: for she defendeth Gods liberality in allowing all the Trees unto them, but one only, which she needed not to have done, but might rather have shortly answered, yes, there is one three that he hath forbidden us to eat of. Some note here, that he would make her believe, that God did not say so, but she was mistaken, because then some reason Calvin. Vatablus. could have been rendered of this prohibition, and according to this the vulgar Latin readeth it, why hath God said, &c. But it is better to understand it, as a simplo inquiry into the thing, his purpose being, by and by to strike at her faith, in telling her against Gods express word, ye shall not die at all. And the Woman said, we may eat of the trees of the Gaoden, but of the three in the midst of the Garden, God hath said, ye shall not eat of it, neither shall ye touch it Verse 2, 3. Rupert. lib. 3. de Trinit.& oper. ejus. least ye die. Rupertus saith, that Evah sinned in thus speaking three ways. 1 In that she made the commandement stricter then God had made it, he having forbidden only to eat, she saith, he forbade also the touching of it, so that first she sinned by adding. 2 By diminishing, in that God having said, ye shall surely die, she saith, least ye die, as doubtful. 3 By changing, in that God having forbidden to eat of the three of knowledge of good and evil, she saith not so, but of the three in the midst of the Garden: That this precept was given both to the man and to her together. I have already shewed, so that I shall not need to inquire here again, how she came to know thereof. Some hold, that Adam told her of it, and that in these words, as Ambrose sheweth, and some that God delivered it in these words to Adam, but that Moses not Ambros. lib. de Adam& Eva, cap. 12. having setit down thus precisely before, now doth it in these words of Evah. But the Father approveth of none of both these, neither are they to be approved of, not the first, because God spake himself to them both, nor the second, because so Moses should have imperfectly related the Commandement, which it must be far from us to think. Evah therefore as the same Father saith, began even now to sin in thus saying, for she shewed a mind already exasperated against God, in making his command more grievous then it was, even as a woman, as one compareth it, who being forbidden by her Husband to go abroad to other folks houses, where there may be suspicion of incontinency, to aggravate her Husbands austerity, telleth her Neighbours, that she is forbidden so much as to set her foot out of doors, or to look abroad, Now to add to Gods Commandements, or to take ought there from is a Deut. 4. Revel. 22. sin, and threatened with judgement, and therefore Evah sinned herein; Moreover, she sinned by unbelief, because she made it doubtful, whether in eating they should die or no, when God had so expressly threatened death. Lastly, it was a fault also in her, that there being two Trees in the midst of the Garden, she spake so indefinitely of this by that circumstance, and not as it had been described unto them, the three of the knowledge of good and evil, in the Lords words, as if she could not well tell, whether of the two was prohibited, by which some advantage was given to the Serpent to proceed with her. But Calvin excuseth Evah, holding, that she was in no fault, till that in the end Calvin. of her answer she spake doubtingly: for first, in saying that a liberty was granted them to eat of all the Trees, except one, she magnifieth the bounty of God, and then in saying, that they might not touch, that three, she expresseth a pious affection to Gods Law, being averse from the least degree of entering upon the breach thereof. But howsoever the first part of her speech may be well construed, yet upon the reasons before alleged, it is more probable, that she faulted immediately, and that which is turned to the magnifying of Gods bounty in her answer, may be better understood, as a simplo relation of the truth, she yielding what she must needs, but presently casting such an aspersion upon Gods bounty, in that she saith, he forbade them to touch one three, as that, all being considered together, God was little beholding to her for that which she spake of the Trees by him allowed. Then the serpent said to the woman, ye shall not die at all: But God knoweth, that what Verse 4, 5. day ye shall eat thereof, your eyes shall be opened, &c. The woman having answered doubtingly, the Serpent now taking advantage hereby, is bold to ●e●her, that they shall not die at all, so that, if there be in us the least doubting of Gods Word, the Devil will attempt presently to root all faith quiter out of our minds. All the speech of the Serpent here is a most gross lie. 1 That that they should not die. 2 That God in policy forbade the eating of that three, as whereby their estate should be bettered, as impatient of compeers. 3 That the eating of that three would open their eyes and make them more happy. 4 That as he said, so God knew all this to be true, but concealed it from them. And what he indeed, he would make the woman believe that God was, viz a liar, in that he said, they should die, when they should not, as he knew well enough, and envious, because he would hereby keep them from, rising in dignity. But in all this he speaketh so, as that he is altogether ambiguous, so that every passage may in some respect be justified to be true. For, 1 they should not die the bodily death instant. 2 They should be as some gods, or angels, as the word {αβγδ} is sometime used, Rupert. lib. 3▪ de Trinit.& oper. ejus. c. 7. viz. evil angels. 3 Knowing good and evil, but to their cost. 4 God also knew all this. The Devil not long before had aspired to be as God, and hence came his woe, wherefore he seeketh to entangle the woman in like manner, but as one saith, She might easily have replied, if eating of this three will make one like unto God, do thou( O Serpent!) eat first of it, and as I see it take effect in thee, so I will do. The words, ye shall be as Gods, the chaldee Paraphrast rendereth, ye shall be as Princes, others, as Angels, and the tempter Fagius. might mean it so, as the angels that fell, from their great knowledge called daemons, and from their power principalities, although the woman understood it of the blessed Trinity. But I prefer that of Calvin and others understanding it, as meant of God, thus he made her believe, that they should partake of the divine nature. Then the woman seeing, that the three was good to eat of, and pleasing to the eye, Verse 6. &c. took of the fruit thereof, &c. When the Serpent had thus tempted Evah, she looketh upon the three with more serious consideration, whether that which God had said, or that which the Serpent had said, were most likely to be true, and seeing it to be a goodly three and the fruit pleasant, and withall weighing that, which had been spoken by the Serpent of getting knowledge by eating thereof, she taketh of the fruit and doth eat. To this effect, Rupertus saith, Rupert. lib. 3. de Trinit.& oper. cap. 9. V●dit, id est, consideravit, diligenter intuita est, curiosiùs attendit,& index eorum, quae audiverat ipsa esse volvit, &c. She saw, that is, she considered and diligently beholded, and more curiously attended, and would her self be judge of those things which she had heard both from God, and from the Serpent, but those inward eyes, wherewith she should have judged of this, were hindered by the lust of the outward eyes, that they saw not a double death about to be brought upon her by this eating, not by the nature of the three, but by the transgression of the Commandement. And thus seeing nothing dreadful, but all things desirable, she thought that more true, which the Serpent had said, then which God had said, and thus by a sacrilegious temerity she took of the fruit and did eat. For by the eye, as by a window, sin is let into the soul: By the senses of the body, as Gregory saith, As by windows, the soul looketh upon outward Greg. lib. Moral. 21. cap. 2. Per hos corporis sensus, quosi per fenestras quasdam exterio●a quaeque anima respicit,& respiciens concupiscit. things, and by looking, lusteth after them, whence it is, that Jeremiah saith, death hath ascended by the windows: Jer. 9. 21. For the soul being invisible cannot be moved with things corporal, but because being in the body, it hath the senses thereof, as certain poares, whereby it goeth out. The Seeing, Hearing, Tasting, Smelling, and Touching, are certain ways of the mind, whereby it goeth forth and lusteth after those things, which are without the substance thereof. From this example of Evah, we learn to refrain our eyes from seeing, if we would keep our hearts from lusting. There are here three degrees, first, her intentive beholding of that, which before she feared to touch, or once to consider, whether it were good to eat of it or no. Secondly, her delighting in it being seen. Thirdly, her judging of it, according to the Serpents suggestion, to be a three desirable to get knowledge, thus proudly beginning to conceive that she should now upon the eating hereof be, as God, growing good and evil. And by these degrees we offend to this day, by the lust of the heart, the lust of the eyes, and the pride of life. We look and consider, 1 John 2. 15. then are delighted and apprehended more pleasure or good to come by the acting of that, to which we are moved, and so adventure to do the Fagius. thing forbidden. Targum Onkeli, as Fagius hath it, readeth the last words here, quod sanitas esset oculis, which is an Adage amongst the Caldees, as if it Calvin. had been said, to feed the eyes, whence some have gathered, that it was medicinable to the eyes: but the word is {αβγδ} to get understanding, and this answereth better to the temptation preceding, and therefore is to be preferred. The sins of Hevah in all this were first Pride, in that she palpably aspired after an higher condition. For, as Augustine saith, No sin can be, but where August. lib. 11. de Civit. Dei, cap. 13. the will is depraved, and the will is first depraved by pride, and pride is nothing else, but an appetite unto perverse celsitude, and this perverse celsitude is, leaving that principle, viz. Gods will, to which the mind ought to cleave, and becoming after a sort a principle to himself. Secondly, discontent at the Lords prohibition, as being made to keep them from coming to a better estate. Thirdly, lying, because she said God forbade to touch that three, which he did not, Fourthly, an adding unto, and altering of the word of the Lord. Fiftly, infidelity, in that she first spake doubtingly, and then fell altogether from the faith. Sixthly, intemperance, in that she yielded to her appetite further, then was allowed. Seventhly, disobedience. Eightly, she laid a stumbling-block for her Husband, enticing him to eat also. Touching Adams eating, Calvin saith, it is a common received opinion, that Adam ate not at the enticement Calvin. 1 Tim. 2 14. of the Serpent, but onely of the woman being won by her flattery, but not deceived as she was, for which also that of the Apostle is brought, the man was not deceived but the woman: but this is spoken onely comparatively, in regard of this, that she was the first deceived. For afterwards, the Lord speaketh of the man, as being drawn by the same persuasion, because the man is become as one of us, upbraiding him, that he thought by eating to become as God. And the same Apostle elsewhere is plain, for the man being the fountain of sin to us all: hitherto Calvin, who also conjectureth, that Adam was absent Rom. 5. from his wife, when the Serpent tempted her, but came when the colloquy was now ended, and so she told him, what the Serpent had said unto her, he being entangled by the same means that she, was, although some from this word with her, guess, that he was present at the temptation. But this were a Aug. lib. 11. de Gen. ad lit. c. 31 Sicut Aaron erranti populo ad idolum fabricandum non consensit inductus, said cessit obstrictus, nec Solomonem credibile est error putasse idolis esse serviendum, said blanditiis foemineis ad illa sacrilegia fuisse compulsum, ita credendum illum virum suae foeminae ad Dei legem transgrediendam, non tanquam verùm loquenti credidisse seductum, said sociali necessitudinem paruisse, &c. Ambros. lib. de Elia& jejun. c. 4 Putabas, te similem sore nostri, ergo quia voluisti esse quod non eras destisti esse quod eras. Ambros. lib. de puradiso. cap. 21 Prosper. lib. advers. Cassian. c. 19. Chrysost. Hom. 9 in Epist. Corinth▪ forcing of the words, there being no more meant hereby, but that as she had eaten, so he being thus persuaded, ate of the same fruit together also. Saint Augustine seemeth to be of a contrary mind to this of Calvin, holding, that Adam ate, not being deceived, but persuaded by the woman, when as he knew he should offend in so doing. For as Solomon, saith, he was brought to serve Idols, not being seduced by error, but forced by womens flatteries: and as Aaron consented not to make the golden calves being induced, but gave way hereunto being forced, so it is to be thought, that Adam believed not her, as being seduced by that which she told him, as thinking it true, but obeied her by a social kind of necessitude, and thus he sinned witting, that he might not be partend from her, to whom he had been joined, no not in the communion of her sin,& therefore he was no less guilty then she. Yet herein he might be deceived, in that having no experience yet of Gods severity, he might think this sin venial, and happily he might think, that it would be a good plea for him, The woman whom thou gavest me, did give unto me, and I did eat. And all this, Augustine groundeth upon that saying of the Apostle, the man was not deceived, but the woman. Moreover, it may be thought that he considered, how she having eaten, was yet alive, and not smitten with death, as it was threatened, and therefore he might think, notwistanding the Lords threatening of death, to escape. But Ambrose holdeth, that Adam was deceived, as well as Evah, thinking by eating, to become like God, which he proveth from the words of God unto him, Adam is become, as one of us; as if he had said, thou thoughtest, that thou shouldst have been like unto us, therefore, because thou wouldest have been what thou wert not, thou hast ceased to be what thou wast. And touching that place of the Apostle, he saith, as Calvin, That the woman is said to have been deceived, and not the man, because she was deceived first, and was the author of errrour to her husband, and not he to her. Prosper, likewise saith, That Adam lost his faith, because he believed the words of the Serpent more, than the words of God, and with Ambrose, agree Epiphanius also, Heraes. 38. and Hilarius, Chap. 3. in Matth. and many others, and to this do I rather subscribe, and he might well be deceived, because he was more strongly tempted, seeing her eat before him, and yet not smitten with death, and because there was not onely the beast his subject, but the woman, his fellow to persuade him, as Chrysostome reasoneth, who also brought of that fruit unto him in love, because she would have him partaker with her of the same felicity. And in this sin of Adam, as in that of Hevah concurred many sins. 1 Pride, in that he aspired to be like unto God. 2 Infidelity, 3 An inordinate love of his wife, in that he was moved more hereby, then by the love of God. 4 Intemperance. 5 curiosity to try, what lay hide in that fruit. 6 Ingratitude for the liberty of eating of all other trees granted unto him. 7 Disobedience to the express commandment of the Lord. But if the question be, whether of them sinned most? I answer, in some respects Evah, and in some other Adam. The sin of Hevah was greatest. 1 In that she began unto him, in which respect it is aggravated so by the Apostle, that Adam is said not to have been in the transgression 1 Tim. 2. 14. in comparison of her. 2 In that by her flatteries and enticements she drew her husband to sin, for this is to become not onely a sinner, but an instrument of Satan, yea, a very Devil, for so much as he hath this name, because he is a Tempter. The sin of Adam was greatest. 1 Because he was wiser, and more able to resist temptations then the woman. 2 Because he was more obliged to God for greater benefits bestowed upon him, and therefore he ought to have been more observant of Gods commandments. 3 Because he was the head of the woman, and so should have instructed her wherein she was ignorant: have reformed her wherein she was erring, confirmed her wherein she was weak, and erected her wherein she was fallen. But yet forsomuch as the Apostle aggravateth the womans fault, as greatest, it must needs be yielded, that not Adam, but she sinned most, for which cause also she was most cursed. But yet in time God had again mercy upon her, to honour her by making her the instrument to bring forth another Fruit unto us, whereby we may be saved. And as for Adams wisdom, although it were as great, as any mans natural wisdom could be, yet he wanted hitherto all experience, so that to avoid dangers, and traps set for him, he had not that knowledge and understanding, that the servants of God, that are grown to any antiquity, now have. Touching the time, when these things were done, all are not agreed, because Adam sinned when. it is not set down, and so cannot by any man be certainly determined. Some have held, that they lived as long in Paradise, as Christ did upon earth: some as long as he fasted, viz. Forty dayes, his fasting being an expiation of mans intemperance, some till the eighth day after their creation, viz. Pererius. upon the Friday, and so the time of the coming in of sin into the world, and of the expiation of sin by Christs death doth well agree. Some that they fell and were cast out upon the Sabbath day, and some upon the same day, wherein Tostatus. in they were created, for which opinion many ancients have stood, as Irenaeus, Epiphanius, Cyrillus, Ephrem, &c. Maimony a Rabbin saith, all our Wisemen iron. He●aes, lib. 5 Ep●phan. Ephrem. in Gen. hold, that this whole matter was done upon the sixth day, for they say, that Adam was created the first hour of the day without Paradise, and brought into Paradise the third, sin the sixth, was found out by the Lord the ninth, and cast out in evening, before the sun setting, and if so, the second Adam, Christ in suffering did notably answer to that which befell the first Adam. For upon the same day Christ suffered, the first hour of the day he was arraigned, and abused, the third hour he was condemned and lead away, the sixth hour he was crucified, the ninth hour he gave up the ghost, and finally, before the same day fully ended, he brought man into Paradise again, viz. The thief upon the cross. The authors of this opinion argue also from the malice of Satan, who would, doubtless, immediately attempt their destruction, from this time being most fit, before they were more confirmed, and from the Serpents question, hath God forbidden you to eat of the trees of the garden? Whereas, if he they had stood, till they had eaten of other trees, he could not have propounded it so. Others yet are of opinion, that they fell not the same day, but stood some longer time, but how long they say not,& as a ground hereof, they urge the many things done upon the sixth day, as first, the making of all earthly creatures, then the making of man, the casting of him into a sleep, the forming of woman, the bringing of the creatures to him, and the bringing of the man into Paradise, and placing him there, for all which, so much time was requisite, as that none could remain for temptation, falling and ejection out of Paradise: again, it is improbable, that so soon as they were made, the Serpent Matth 4. Jos. Antiqu. l. 1. Basil. hom. de paradiso. Damascen lib 2. de fide ortho. c. 10. would begin to tempt them to eat, eat, because there must some time come between; first, that they might be hungry, as he waited, till Christ was hungry, before that he began to tempt him to make bread of stones. Of this opinion therefore was Josephus, Basilius, Damascen, who said, that the Devil observing the Serpent to come often to, and to converse with Adam and Evah, and to converse daily with them, choose him, as a fit instrument to deceive them. And Augustine saith, that howsoever they stood not long, yet they continued more then one day in Paradise Amongst all these opinions, that Aug. de Civit. Dei. lib. 20. c. 26 of their abiding in the Garden 33 years, or 40. dayes is most improbable, because the devils envy would certainly not suffer them to go untempted so long; nor yet would he suffer them, until the eighth day, and upon the day, wherein they were made. I cannot think for the reasons already alleged, that they fell, and seeing there was a space between their falling and the Lords calling them to an account therefore, wherein they gathered Fig leaves and sewed them together, and in the evening, as being a good space after, it is said, that God came into the Garden to call for them. And upon the Sabbath day, which was the next, it could not be, because at that time it is most likely, that they were wholly intent to divine contemplations, and would not have admitted of any parley with the Serpent, and moreover it is said, because the Lord restend then, he sanctified and blessed that day, which would not have been said, if he had done this work of cursing, and ejecting man out of Paradise. It remaineth then that this was done upon some other day, and because no reason can be yielded, why it should not have been done the next day after the Sabbath, for my part, I hold that it was the day. They making themselves ready then in the morning for the work of the Garden, and to this end gathering food, Adam in one place and Evah in another, the Serpent cometh to Evah, and persuadeth her to eat of the three of knowledge also, from which she had hitherto refrained. And thus the allegory will hold as well from Adam to Christ, as any other way, the day of Adams fall and dying being the day of Christs rising from death to life, and as he fell the third day after his creation, so Christ rose the third day after his being made a sacrifice for sin. If it be objected, the Serpent could not have said, as he did, hath God said, ye shall not eat of the Trees of the Garden? if they had eaten of them formerly: I answer, he might question thus very well, notwithstanding, as seeming to think, that although they ate of some, yet they did herein more then was allowed them. For the answer of Evah seemeth to make it plain, that they had not hitherto gone without eating, but had eaten of other Trees before, and used so to do a day or two at the least: for, she saith, we eat of all the Trees in the Garden, but of the three in the midst, &c. And their eyes were opened, and they knew, that they were naked, and sowed Fig leaves together, and made themselves Verse 7. Aprons. Some rabbis of the Jews have upon these words taught, that our first Parents were blind, till now, but this is absurd; for they saw one another, and Adam beholded the creatures to give them apt names. They were not therefore their bodily eyes, but the eyes of their minds, that were opened. Musculus speaking of these two kinds of eyes saith, that the opening Musculus. of the bodily eyes in the holy Scriptures is three ways to be understood. 1 Of blind to be made to see, 2 When as a man saw not before some things before him, although he saw others, is made to see these also, as Balaam, whose eyes were opened to see the Angel that stood in his way, whom he saw not before. 3 To be made to know that, which a man seeth, as the enemies of Elisha, Numb. 22. 2 Kings 6. Gen. 21. who being lead into Samaria knew not that it was Samaria, till their eyes were opened,& the two Disciples, that travailed towards Emmaus, knew not Christ, whom they saw, to be Christ, till their eyes were opened. Again, the Luke 24. opening of the eyes of the mind is three ways also. 1 By the preaching of the word, to be enlightened in the truth: 2 By miseries and adversities, to be brought to see into our sins. 3 When we have sinned, to be touched in conscience, therefore, as Judas was, and thus the eyes of Adam and Evah are said to have been opened. And to this agreeth the teaching of St. Augustine who saith, that they were not blind before in their bodily eyes, but knew not, what the grace, which they had, was, whereby their members were kept from rebelling against their mind: but now this being removed, a kind of impudent novity August. lib. 14. de Civit. c. 17. came upon them to be attent unto, and to look upon the members of one another to lust, and so to be ashamed, they saw also the good which they had lost and the evil that they fell into And yet Rupertus cometh nearer to the same, saying, that this opening of their eyes was a demonstration, Rupert. lib. 3. de Trinit. cap. 10. and agnition of great confusion, that they were spoiled of the honour, wherein they were created and made like unto the beasts for sensual lust, and so they could not but be greatly ashamed, and seek a covering: For whatsoever is ordained of God being pleased or angry, mans nature cannot be ignorant of, and therefore as he cannot but have reason, which God being pleased hath given unto him, so it is impossible for him to be ignorant, that the passion of concupiscence is a thing to be ashamed of. And Artopoeus more fully saith, this opening of their eyes was the seeing of their conscience, when as the guilty mind saw the greatness of the sin committed, and the horrible sequel of all punishments and evils. Thus also Calvin and others. Their eyes Pet. Artopoeus. Calvin. then were opened, not as the Serpent promised, and they expected, to the filling of them with more understanding, and to the making of them more excellent, but it was a miserable kind of opening of their eyes to see their own folly and shane, for now in their conscience they saw a most horrible sin committed by them, and the vengeance of God hanging over their heads therefore, they saw themselves out of the state of grace, which before had been, as it were, a most comely clothing unto them, so that to have their privy parts seen then, was no more to them, then to have their hands or face seen; lastly, they perceived a sensible alteration in them, they not having before any violent passion of lust carrying them to the mutual desire of carnal copulation, but being able herein to do, according to the dictate of right reason, yet now feel carnal lusts abounding in them, as in the bruit beast, the reins of reason being shaken off, all which being seen, they were filled with shane and confusion, and so sought to cover and hid themselves, and specially those parts, which were now most violently carried to sinning, and over which now reason began to have the least command. We may here see, as Calvin well noteth, what the power of a guilty conscience is, when there are no witnesses to accuse and no Judge appearing to condemn, that alone doth the part of all, when Hevah had eaten alone, it is not said, that her eyes were thus opened, but when Adam had eaten also, the conscience is not presently opened, but some time after the sin committed, and yet not then to repentance, neither in many, as it was not in them. For their sewing of Fig-leaves together, almost all expositors generally hold, that they took not of these leaves rather then any other, because they were the leaves of that three, of which they had eaten, and so nearest at hand, but because they were very broad and fittest for a covering. For the mystical things set forth hereby, divers speak diversely. Irenaeus saith, that hereby they showed their penitency, in that they took and applied Fig-leaves, which were rough and pricking, and did more then others, rebuk the petulant force of the flesh, so that they used these, as a bridle of continency, fearing the coming of the Lord to punish them for their sin, and thus they would have gone always, had not the Lord in mercy taken them away and given them skins instead thereof, which were more soft and smooth. Augustine also iron. lib. 3. cap. 37. Haeres. Aug. lib. 11. de Gen. ad lit. c. 31 seemeth to incline to this, that Fig-leaves did hurt and afflict them, but that they did not therefore make choice hereof, but ignorantly took of them, purposing nothing but to cover themselves therewith, and yet thus it was signified, that they deserved such a punishment. But that they took Fig-leaves for chastisement is contrary both to Augustine, and Ambrose, and Calvin, and all other expositors, who do generally interpret this fact, as a sign of impenitency, seeing that to repentance, the laying open and confessing of sin to God is most necessary, and therefore to cover and hid it, being here set forth, argued an unrepentant heart yet in them. Ambrose from hence draweth an allegory touching those, that excuse and hid their sins, saying, Adam took of the Fig-leaves, when as he should have taken of the fruit, so Ambros. lib. de paradiso cap. 13 de ficus foliis fecit sibi subligacula, qui de fructibus ejus magis gustare debucrat. justus fructum elegit, folia peccator, &c. Peccator vult s●operire quibusdam ficus foliis, fortasse quibusdam in ani●us& umbratil. sermonibus, quos compositis mendaciis assuens,& verbum de verbo struens ad operiendam conscientiam suae mentis& facti velam●n intexit, &c. Magist. Schol. hist. in Gen. c. 23 the just take of the fruit, and sinners of the leaves, The fruit is Love, Joy, Patience, Benignity, Modesty; Continency, he had no fruit, that had no joy, he had no Benignity▪ that transgressed the Commandment, he had no continency, that refrained not to eat the fruit forbidden: the leaves are excuses, when a man transgresseth and is made naked and filthy to himself, he will cover himself with certain Fig-leaves, happily with certain vain and umbratile speeches, which with made lies, he sewing together, and adding word to word, maketh a covering to hid the conscience of his mind& fact, as by saying, that the Devil tempted him, or he was lead by the flesh, or some other was the author to him of his sin, or else he will bring examples out of the holy Scriptures, of the best that have faulted likewise. The Master of the Scholast History saith, that Fig-leaves being bruised, and the juice of them taken, and the flesh of man being anointed therewith, there is presently stirred up a certain voluptuous itching, and therefore he saith, the lustful motions of the flesh beginning after sin, were signified by their using of these Fig-leaves. I think with Augustine, that whatsoever end God in his Providence directed them to in this action, yet they intended nothing else, but to take of such leaves, as were most large, and fit to cover their privities, whereof they were,& might well be now ashamed. Now Gods ends, notwithstanding, were such, as have been already touched. First, to show the shameful foulness of sin, in that they make hast, having sinned to get them a covering, as being much ashamed. Secondly, the way of sinful man, being without guidance of grace, whereas having sinned, he should, to be delivered again, confess it to God, he contrariwise hideth it from God, as much as he can. Thirdly, the foolish conceit of a sinner, he thinketh, that having done evil; he may hid it yet, and so not be found out to be punished. Fourthly, that all excuses that can be brought for sin, are but the sewing of Fig-leaves together, that is, mere vanity. Fifthly, that for the pleasure of sin, galling and piercing with pain is due, man himself that sinneth, being made judge in this matter. They made them breeches, The word {αβγδ} signifieth any kind of thing, that girdeth about, but it is generally taken by all for a covering of the privy parts, and hence all their posterity, even in the most barbarous countreys, where they go naked, have taken this custom up, as it were, by an instinct of nature to cover these parts. But why these, rather then any other? why not the eyes and the hands, that were instruments of this sin? To this Calvin. Calvin answereth, that it was enough to set thus a brand of the shamefulness of sin upon any part of the body,& yet herein a respect was had to the parts most corrupted, that they specially should be thus branded, and that hereby a demonstration of the shamefulnes of sin should be made for ever. Julius Pollux Iulius Pollux. telleth of three parts, that women were wont to cover, 1 Their breasts with a thing called fascia. 2 Their belly with a thing called {αβγδ}. 3 Their privities. And this may serve to shane Gentlewomen now a dayes, that in the midst of this light will go with open breasts. And they heard the voice of the Lord God, walking in the garden in cool of the Verse 8. day, &c. A great question is here made, how the Lord is said to walk in the Garden, and what voice this was, which they heard? Some pass these things over, as spoken after the manner of men. But the Lord did doubtless appear Musculus. in these times in a bodily shape, conversing familiarly, and talking with man, as one man talketh with another, as I have shewed before, when God gave the command, not to eat of this three. Fagius saith, that some refer working to Adam, as if he walking in the Garden, had heard the Lords voice. For the voice heard, I do neither hold with those, that think this to have been the voice, whereby he called to Adam, for he fled from this voice, but at that he came forth, nor with those, that think it to have been some mighty north-wind, who also apply, that which followeth, in the cool, or the wind of the day, as the word {αβγδ} signifieth, hereunto, as if that were an expression of this voice, what was meant thereby: For although the Lord coming by 2 Kings 19. Elijah, a mighty wind went before, yet the thunder and not the north-wind is called the Lords voice, and when the Lord hath come at any time with a wind, it is expressed, as when the Holy Ghost came Acts 2. upon the Disciples, there was a rushing heard, as of a mighty wind, wherefore no such thing being expressed here, I rather hold with them, that are for the sound of the Lords working, because amongst the Hebrewes any sound is called a voice, as the the sound of thunder, the sound of waters, the sound Fagius. of a trumpet, &c. They heard then the voice of Lord walking is, they heard the sound of him working. And they were afraid, that is, out of the guiltiness of their conscience: For I do not think that God as yet appeared in any terrifying manner as some have delivered, because yet he speaketh familiarly Pererius. to Adam as not taking notice of any thing done amiss. In the cool of the day, these words are by divers rendered diversely, by Aquila, in the wind of the day, by Symmachus, in the spirit of the day, by Theodotion, in the spirit, which is to the cooling of the day, in some latin translations, in the evening, in others, after noon, of all which Jerom speaketh. The chaldee Paraphrase saith, at the rest of the day, when the heat is over, Vatablus, ad auram diei, at the air of Hieron. in quaest Hebr. in Gen. chaldee Paraph●ast. Vatablus. Fagius. Calvin. the day, or, ad ventum diei, post meridiem. Fagius, according to this last, saith, that the wind of the day is spoken of to describe the evening, when as the wind in those hot parts was wont to begin to rise. Calvin differing from all others, after mention made of the readings of some, taking the word {αβγδ} for a part of heaven, and of others, noting a time least obnoxious to terrors hereby, which they say is spoken of, to show the terrors of an evil conscience, in that they now feared, as the Psalmist saith, where no fear was, he saith, that the air of the morning to be understood, not of the Evening, which would have been improperly called, the air of the day, and he saith, at the rising of the sun a wind cometh withall being thereby stirred up. Herein I cannot subscribe to this learned Expositor, because so Adam should not have been so much as adjudged to death, in the day of his eating, as he must needs be, according ●● Gods threatenning, if, as he saith, he had been let alone to sleep in his sin all night, and the Lord had not come to find him out till the morning following. I do therefore with others, rather understand the air, or cool of the evening, when; the sun being ready to set, vapours arise, and specially because in parts near the Sea, such as Canaan was, a wind is wont then to arise, wherefore the Jews used this phrase {αβγδ} for in the evening. And at this time, God cometh to find out man sinning to judge him, iron. lib. 5. Hares. to prefigure his coming, by taking flesh to deliver him as it were, in the evening of the world, as Irenaeus noteth. And Adam and his wife hide themselves, &c. This fleeing away of our first parents from Gods presence is generally expounded of their fleeing, through the terror of an evil conscience after sin committed, into the thickest and most obscure place of Paradise, hoping, that although their Fig-leaves could not hid them, yet there they might lye close, and not be seen of the Lord, who they feared, now came to take revenge upon them for their wickedness. So foolish doth man grow, when his understanding is darkened by sin, that he thinketh, his wickedness may be covered, and he may be concealed by some means, or at the least he hath no mind, but of fleeing from God,& not of coming to him to crave pardon. But all this is vain, Psal. 139. sith there is no hiding of any thing from his Al-seeing eye, as David teacheth. The cursed fruits of sin then are many, first, the opening of the eyes to see the horror of sin. 2 nakedness, by being stripped of all the goodly ornaments of grace, see Exodus 32. Hosea 2. Revel. 3. 3 shane and seeking to means, Calvin. wherein there is no help of the shane that cometh by sin, see Rom 6. jer. 33. 4 An accusing conscience turning now to be utterly against the man, in whom it is. 5 terror and trembling that ensueth hereupon. One observeth hence, that a sinner having sought to excuse his sin, one way resteth not, but still deviseth new ways to hid it, when leaves will not suffice, he fleeth to whole Trees. This is that, which cometh of sin, they that do evil hate the Calvin. light, but the just love it, and are delighted in Gods presence, being merry and cheerful through a good conscience. St. Augustine speaking upon this John 3 20. Aug. lib. 11. de Gen. ad lit. c. 33 iron. lib 3. Hares. c. 22. Non quasi posset effugere Deum, said confusus, quoniam transgressus erat, indignum se putavit venire in conspectu,& colloquium ejus. Rupert. lib. 2. de victor. verb. Dei, c. 14. saith, that sinners being troubled in conscience do like mad men through over much shane and fear, they know not what, something yet being signified hereby, which others may afterwards make a profitable use of. Amongst all Expositors, Iecrnaeus alone will have this done by way of penitency and humiliation. For Adam fled, saith he, not as though he could go from God, but being confounded, because he had transgressed, he thought himself unworthy to come into his sight, and to have conference with him. But because to do thus is of grace, whereof Adam was now altogether destitute, it is not to be thought, that he did it in humility, but through terror, as hath been said. That of the Psalmist is here elegantly applied by Rupertus. God awoke out of sleep as a mighty giant refreshed with Wine, and smote his enemies on the hinder parts. He was gone, as it were to take his rest a little in the heat of the day, at what time the Serpent cometh, and seduceth Adam and Evah, but as a man in the cool of the evening cometh forth, so doth he, and smiteth the Serpent, as a man doth his enemy, to slay him, by damning him everlastingly, but Adam and Evah, as a man doth his son or his servant, to bring them waxing proud to humility, which is the way to salvation. And the Lord God called to Adam, and said, where art thou? Here the Lord inquireth Verse 9. Ambros. de paradiso, cap. 14. Occolam. not, in what place Adam was, as being ignorant, for he knew that very well, but in what state, to what have thy sins brought thee, that thou shouldst flee from thy God, whom thou soughtest before? as Ambrose speaketh. It is, as Ocolampadius hath it, as if he had said, into what pit hast thou cast thyself, whither hast thou run head-long? from what felicity art thou fallen? And yet it may be said, that the Lord enquired here of the place, although not ignorant of it, as if he had said, how happeneth it, that thou keepest not, where thou wert wont to be, in open places, but fleest into thickets? For although the Lord knew all things well enough, he dealeth yet by interrogations, that man and woman might for their sin be out of their own mouths condemned. Thus he inquireth afterwards about their eating, when he knew it, and I see no reason, but that he may be understood as well here, as enquiring about the place where he was. Yet, as he doth inquire of this, so he doth it by way of inviting him to come forth, and not to be so desperately fearful, as a Father, that seeketh up his prodigal son. For the manner how the Lord spake, whether internally to the mind or externally to the bodily ear, St. Augustine saith, that although before he might speak spiritually to him, yet now it is rather to be held, that he spake Aug.. lib. 11. de Gen. ad lit. c. 33 Gregor. in Job 38. appearing in a bodily shape, and Gregory likewise, that he spake by an angel assuming a body, as also at sundry other times. For when God speaketh by himself, saith the same Father, he speaketh only to the mind by an internal motion, and the heart is taught his word without letters and syllables, because his virtue is known by an intim kind of sublenation. It is a speech without noise, that openeth the hearing and yet knoweth not, how to hear a sound. It was not so with Adam now, but he heard a sound of words, and thereby was brought out of his lurking place. And he said, I heard thy voice in the Garden, and I was afraid, and hide myself Verse 10. myself, because I was naked. Some here upon conjecture that Adam and Evah then first made them Breeches of Fig-leaves, when they heard the Lords voice: but this is false, both because that is plainly recorded to have been done so soon as they had eaten, seeing their own nakedness, and also because there was no time, now upon the sudden, for such a business. They did therefore now only hid themselves being ashamed to be seen naked of the Lord. But had they not heard the Lords voice before, and yet kept their standing, or could they not have recounted, how both they and all creatures were made naked? why then were they now ashamed of this? Luther saith, Luther. that they shewed their folly herein, to pled this as the cause of their fleeing, which simply in itself could be no just cause of fleeing. And such fools are all sinners, they look not to their sins to be ashamed, but to some outward ignominy, or blemish coming hereby, to be grieved and ashamed for that. But how is it, that they were still ashamed, having covered their more shameful parts with Fig-leaves sowed together? This sheweth, that Musculus. when man hath done what he can to cover his sins, and to be justified here, from by his own righteous actions, so that for a time he resteth herein, yet this will not always hold, but the time shall come, namely, at the last day when God cometh to judgement, that he shall find and feel all this to be nothing worth, because dread and terror shall remain unto him notwithstanding, if he hath nothing else to be a defence and covering unto him. And he said, who told thee, that thou wast naked? hast thou eaten of the three? &c. The Lord, doth hereby obliquely confute and reprove that which Adam Verse. 11. Calvin. had said: for he added to his former sin by laying the fault of his being ashamed upon God, who made him naked. And so it is, as if the Lord had said, thy nakedness is not the cause of thy fleeing and hiding thyself: for then I had created thee with some great blemish upon thy body, and thou shouldst have been ashamed to stand before me so soon as thou wert made, but this was not so, for they were then both naked, and were not ashamed, as was declared before. Hast thou not therefore sinned by eating contrary to my command? and thus the Lord speaketh, by way of question, and not plainly charging him, because he would wring an accusation of himself out of his own mouth, who did not hitherto ingeniously acknowledge his sin, but sought by all means to hid it. And the man said, the woman, that thou gavest to be with me, gave me of the Verse 12. fruit and I did eat. Adam hereby layeth the fault of his sinning upon God, by saying, the woman whom thou gavest me, thus still agravating his sin Calvin. Musculus. Occolamp. more and more, and when the Lord cometh to question with Hevah, she doth likewise: for she saith, the Serpent beguiled me, as if she had said, if thou hadst not made a Serpent to be here with me, I had not eaten. Where Greg. Moral. li. 22. cap. 13. Qui ore diaboli fallentis audieerant, eritis sicut dii, quia deo esse similes requiverunt, ad erroris sui cumulum, Deum sibi similem facere in culpa conati sunt. Sic ergo reatum suum dum descendere moliuntur, addiderunt, ut culpa eorum atrocior discussa sieret, quam suerat perpetrata. Bernard. Fest. omnium Sanct. Serm. 1. Gregor. Moral. lib. 22. c. 13. upon Gregory saith excellently. They, Who had heard from the mouth of the deceitful Serpent, ye shall be as gods, because they could not be like unto God, to make up the heap of their error, attempted to make God like unto themselves in faulting. And thus subtilest they go about to defend their guiltiness, they add hereunto, and being sifted it becometh, more heinous, then it was being committed. But the Lord, as the same Father hath it, dealt more graciously with them, he questioneth with them about their sin, as willing to bring them to repentance, that they might yet be saved, whereas coming to the Serpent, for whom there was no revoking to be pardonned, he is not once asked touching his offence. And here we may observe by what degrees man proceedeth to this day in sinning, as they are set forth by divers, but one, mellifluous Bernard, shall speak for all. There are four degrees of sinning, saith he. 1 The inward consent. 2 The outward performance. 3 A custom. 4 A defence or excusation: The increases of sin, Job mystically deploring saith, why dyed I not in the womb, or so soon as I was come forth: why was I sustained upon the knees, or suckled with the breasts? For, first, sin lieth hide in the thought. 2 It cometh forth into Act. 3 It is confirmed by custom. 4 It is suckled and nourished by excusing and defending. And by this excusing Gregory saith, man hideth not, himself from God, but God from him: for as Lazarus is bidden, not to revive but to come forth, so to the end that we may be delivered from sin, we must come forth of ourselves by confession, but by denying we keep God as it were, aloof from us, so that although we cannot be hidden from him, yet the light of his countenance is hidden from us, neither can we have any comfort thereof. Besides the fault, that was in Adam in respect of God in thus excusing his sin, there Considerandum ad annum, quàm fuerat indulgens uxori in culpa, tam fuisse in eam crudelem in poena subeunda. Nam transferendo cuspam à se in uxorem, poenam quoque meritum volvit in eam solari traducere. O persitas, poenam pro ea suscipere refugis,& tamen culpam admittere non recusasti? pernicio●è misericors fuisti, ubi severus esse debuisti, said perniciosiùs crudelis, ubi misericordiam impendere. Nunquam enim propter alium peccare debet, quod est injustitiae, libenter tamen aliena peccata portare decet, quod est misericordia. Verse 13. Calvin. Verse 14. Calvin. Fagius. was a great fault against his Wife, in this thus saying, as Bernard also observeth. Consider we, that as indulgent, as Adam was to his wife in sinning, so cruel was he against her in undergoing the punishment. For by transferring the fault from himself to his wife, he would also have transferred the deserved punishment to her alone. O perverseness! dost thou refuse to undergo punishment for her, and refusedst not to sin with her? Thou wert perniciously merciful, whereas thou oughtest to have been severe, but more perniciously cruel, wherein thou oughtest to have been merciful. For we ought never to sin for others, which is a point of injustice, but we ought willingly to bear the sins of others, which is a point of mercy. We may see here the case of a sinner, having offended once, he stayeth not here, but proceedeth to add sin to sin, without end or measure. He hateth the punishment due to him therefore, and so hateth God the author thereof, and spareth not to break out into blasphemy against him, and into cruelty against those, that are any way an occasion of evil unto him, although most nearly linked unto him. And the Lord God said unto the woman, what is this that thou hast done? and she said, the Serpent beguiled me and I did eat. Calvin saith, that these words, what hast thou done? are rather to be turned, as the speech of one admiring, how cometh it to pass, that thou hast done so foul and so heinous a thing? He examineth both the Delinquents, before that he proceedeth to punishment, as good Magistrates ought to do. But as the Man, so the Woman excuseth her self, and layeth all the fault upon the Serpent, and consequently, upon him that made him so subtle. And the Lord God said to the Serpent, because thou hast done this, thou art cursed above all cattle, &c. upon thy Belly shalt thou go, and Dust shalt thou eat, &c. He questioneth not with the Serpent, as he had done with them, because the Serpent could not answer, and was uncapable of repentance, an occasion whereof the Lord gave to them in mercy by questioning with them about their sin, sith he sought thus to drive them to the confession thereof, playing the part herein rather of a physician, then of a Judge. The Serpent is first punished, because the first that offended. But here it is demanded, whether the Serpent indeed were he, whom the Lord meant, or the devil, because the Serpent wanted reason, and so had done what he did, only as an instrument, so that it may seem unreasonable to punish him, and for the punishment here spoken of, going upon the Belly, &c. How can this be said to have befallen the Serpent, as a punishment, which was natural unto him from the beginning? To these things divers answer diversely. Some, that the beast called a Serpent only is here meant, and not the devil, because he Moses. Barcephas. Ephrem. is plainly thus described, and it agreeth to him and not to the devil to go upon his Belly, and to eat Dust, and that before this, the Serpent went upright, but now was made to go thus, as the devil for his sin was turned from a glorious angel to an unclean spirit, and Lots Wife into a Pillar of Salt. And more over, that the Serpent wanted not reason, as some say, or if he did, yet God might justly punish him thus, partly to vex Satan, whose instrument he was, partly to show his hatred of sin, as other Beasts and Fowles were drowned in the flood for the sin of Man, and partly that man might be more affencted in seeing this punishment inflicted upon a beast for their offence, as others say. By this exposition, how far forth I have been lead, see before. verse 1. Yet I do not think, but as the devil had an hand in that, which the Serpent did to seduce Man, so although first and literally the Serpent be meant here, yet mystically the devil is meant also, as Calvin Calvin. and others consent, even as when the brazen Serpent is spoken of, those things, that were done thereby were truly done by that Serpent, but mystically Christ Jesus was set forth hereby. But what is meant here literally and what mystically? Literally the Serpent goeth upon his Belly drawing all the rest of his body after him, and to show his baseness more, licketh up the dust, as none other beast doth, for they live upon the fruits of the earth, as God at the first appointed. Moreover the Serpent, with whom the woman was so familiar before, is now at greatest enmity with the woman,& her seed, of all other beasts of the field, and again, the woman and hers do most hate Serpents. Men indeed do also generally by an instinct of nature hate Serpents above all, and kill, and destroy them, wheresoever they find them, but women specially are set against them. And it is remarkable, which Ferus hath, that if a woman with her naked foot presseth the Serpents head but a little, he dieth forthwith, but if he biteth, but her to first, she is poisoned and dieth, which is the more admirable, because, if a Serpent be strike many blows on the head, he is hardly killed otherwise. Lastly, Serpents lie lurking in the grass, and are still ready to bite at our heels, and to poiso nous, but we strike at their heads and so kill them up. Mystically the devil goeth upon his Belly, saith Gregory, or upon his Belly and breast by Cogitation, and Luxury, whereby he doth rule over mens hearts, because Gregor. part 3. Cur. post. admonit. 20. In Psal. 101. Luxury followeth those, that are given to the appetite, and he eateth dust, that is wicked men, whom he hideth in the belly of his malice, and thus he is refreshed, as by meat, whilst he is delighted in their evil works. Wherefore he is compared by Saint Peter to a Lion, that goeth about seeking, whom 2 Pet. 5. 8. he may devour; and thus Rupertus, and some others of the Fathers also, For his enmity against us, it is notorious, if by the woman and her seed we understand the godly, of whom Christ, that came of a woman is the head, and by the Devils seed, the wicked, of whom the Lord saith to the Jews, ye are John 8. of your father the devil. For as betwixt Cain and Abel deadly enmity began, so it is still and will be continued betwixt the wicked and the godly throughout all generations, as is partly touched, Gal. 4. and St. Augustine setteh it forth at large in speaking of two Cities, the one of God, and the other of the devil: but the comfort is, that in the end the victory shall fall to the godly, which is set forth by the head and the heel, whereof the one, that should be smitten, is superior, and the other inferior, so that hereby is set Calvin. Musculus. forth, that the godly shall at last be superior to the wicked, and their father the devil, and they shall be made inferior, whatsoever dominion they attain to in the mean season. Gregory hath another elegant application of this saying. For as the heel, saith he, is the end of the body, so by the heel is meant in this place the end of our actions. When the old enemy striketh Greg. cap. 1. job Quia calcaneus est finis corporis, quod per hunc significatur, nisi terminus actionis. cum antiquus hostis neque in exordio intentonis serit, neque in itinere actionis intercipit, duriores in fine laqueos tendit, quem tantò nequiùs obsidet, quantò solum sibi remansisse ad decipiendum videt, &c. Calvin. not in the beginning of our intention, nor in the journey of our actions intercepteth, he layeth worse snares in the end, which he doth the more eagerly attempt, because he seeth that only left for him to assault. To observe the head of the Serpent is to behold the begiunings of his suggestions, and utterly to root them out from the entrance of the heart with the hand of solicitous consideration, who notwithstanding being thus put back attempteth to smite the heel, because although he striketh not by his suggestion the first intention, yet he essayeth to deceive in the end. But if once the heart be corrupted in the intention, the middle and the end of the following action is securely possessed by the subtle adversary, because he seeth that three, which he hath vitiated with the tooth of his poison wonderfully to bear fruit for him. But by the seed of the woman is generally understood Christ Jesus, as Calvin noteth, but disliketh, because the word Seed is a Nown Collective, more being meant hereby, and not one only, and because a perpetuity of enmity is here set forth Generation after Generation. And therefore he rather understandeth here by mankind, that is, so many, as are faithful, who notwithstanding because they are not superior to the devil and his Instruments in themselves, must be considered in their head Christ Jesus, in whose triumphing over Satan they triumph also, whereupon it is, that the Apostle saith, God shall, shortly tread Satan under your Rom. 16. 20. feet: with Calvin agree many other of our most learned writers, and both Augustine, Chrysostom, Gregory, and other of the ancients, when they speak of this, apply it unto mankind, amongst whom some always are found fighting against and overcoming the devil. Some understand Lucifer by the Serpent and other evil spirits that fell with him, by his seed: if we understand them and wicked men also, as Musculus Musculus. doth the sense will be more full. But by the seed of the woman certainly, as when Abrahams seed is afterwards spoken of, Christ specially is meant, Oal. 3. 16. so by the womans seed in this place. For otherwise there had been nothing to intimate Christ to come, by whom mankind hath redemption and deliverance from sin, till the dayes of Abraham, and so neither could our first Parents for the want of the knowledge of him, nor any of the ages succeeding, till Abrahams, have been saved. It is a truer tenet therefore, which is held by most, that Christ, who was to come of a woman, by his death should strike the head of the devil, and destroy it, that is, the power of sin and death, which he had over all, is meant in this place. And so that saying, the Lamb of God slain from the beginning of the World, is verified, because even now he was mystically promised to be slain, for the subduing of Satan, and by his virtue it is effected, that the devil can do no more to him, but nibble at his heel, that is, by his cursed instruments persecute, and for a short time take his bodily life from him, and all his power is against the body only, and the flesh, and not against the soul, and the mind in any of his faithful members. And thus it appeareth, that no sooner had man sinned, but a Saviour is promised, and therefore in all ages from the beginning of the world Christ hath 2 John 2. 7. been preached and set forth, which Saint John also affirmeth, and the Apostle Paul somewhat more obscurely, saying, jesus Christ, yesterday and to day, the same also for ever. And in particular sometimes, as here, to come of a woman, Heb. 13. 8. as Esa. 7. 14. Jer. 31. 22. And Evagrius saith, that Jeremiah gave the Egyptians Evag. lib. 4. this for a sign of the falling of their idols, when a Virgin should bear a Son, for which cause they kept the image of a Virgin, with a child in her arms, in a more secret part of the Temple, in the Targum Hierasol. The seed is exponded of the King Messiah, and R. Menahem saith, all souls are unclean through the corruption now entering, and so must needs die, till the Messiah cometh, As some therefore are for the beast, called the Serpent onely, as meant here, so others are for the Devil onely, as the subject of this curse, making the speech altogether allegorical, as Augustine, Beda, Rupertus, Hugo de August. de Gen. contra Manich. lib. 2. Sancto Victore, &c. Because the Devil is commonly set forth by the name of a Serpent, and there is something analogical to be found in him, to those things which are in base Serpents. And whereas one word is onely used, upon thy belly shalt thou go, they have two, upon thy breast and belly, by the breast understanding pride, or folly, or the cogitation of evil, because the breast is the seat of these, and by the belly, the putting of the same in execution, as hath been partly touched before. But a Serpent properly understood hath been so plainly described, as that this exposition can by no means be admitted, and as for the Devil, he was accursed before this Lastly, others therefore first, and literally understand the serpent,& mystically the Devil, according to the discourse already made hereupon: but that they differ from us in two things. First, in that they will not have any allegory in the former words, upon thy belly shalt Calvin. thou go, &c. But onely in the latter, I will put enm●ty betwixt thee and the woman, &c. Secondly, in that they censure the opinion of the Serpents going erect before this, and that touching his having any subtlety to deceive, because then one kind of serpents onely should have been thus punished and not all. But touching the first, I oppose the authrity of so many ancient doctors, and that of the same judgement there must needs be in all likelihood the same reason of mystical expounding, and not of one part of it onely, because it is no pain, but a pleasure to the Devil to devour men, and to rule in their breasts and bellies by evil cogitations and actions. Touching the second, I have said some what before, specially, that if the Serpent went thus in times past, it could be no punishment, and besides the Authors there alleged, I may here also city one of the most orthodox and sound; Chrysostome, who speaking of this Chrysost. Hom. 17. in Gen. thing, saith to this effect. As I cast the Devil down from heaven, who wrought by thee, because he would be wiser, then was meet, so I command, that thou also from henceforth go in another figure or form, creeping upon the ground, and being fed therewith never once looking up any more. As for the objection, that all kinds of Serpents should not then have been thus punished, it is easily answered, that God hath sovereign power over all creatures, and therefore although one kind of Serpents onely ascended, out of the detestation of the fact, he might as well punish all kindes, as all the living things of Amaleck for the sins of the men therein. But be it, that Serpents went all upon their bellies before this, yet there was no enmity betwixt them& mankind, how then happened it, that they should all sorts alike be now hated of men? for herein I am sure they participated with that kind, which was made an instrument to work the woman to sin, and thus much Pererius, who is for, and if in this, why not in the other, confesseth their Pererius. gate also. The reasons, I confess, which are brought to justify the Exposition opposed, that the Serpents manner of going, howsoever he went upon his belly before, yet now onely it became a punishment unto him, are of some force; As first, that the nakedness of man was before sin, but after sin committed, onely it becometh shameful, manned was by nature at the first mortal, viz. So that he could die, and there was a natural antipathy betwixt man and Serpents, but both this was restrained by the Lord from breaking out, till now, and death was kept away from man: and why then might not the Serpents going upon his belly be natural, and yet now be made a punishment. Secondly, the Rainbow cometh of natural causes, and yet the Gen. 9. Lord saith, after the flood, that he set it for a sign, when as indeed it was before: so the Serpent might be thus appointed now, being yet such before also, upon thy belly shalt thou go, is no more, saith Calvin, then as if the Lord had said, d●est thou thus lift up thyself to bring down man made Calvin. after my image, and a Lord over all cattle? thou shalt no more exalt thyself in this manner, but shalt go upon thy belly, &c. like a base creature as thou art: for the Prophet Esay speaking of the Serpent in the time of the restauration of all things to their perfect natural condition, saith, that the dust shall be food to the Serpent. But this place of Esay ought not to move us, because Esay 65. 25. although other creatures be reduced to a better condition, yet it is contrary to the doom against the Serpent, to have his case ever altered, and for the other reasons, if there were any necessity to follow that Exposition, they might serve in some sort for the justification thereof, and yet of nakedness, the Lord doth not say to Adam and Evah, for this cause ye shall go naked, as he doth to the Serpent: Thou shalt go upon thy belly, because thou hast done this thing, so that whatsoever mans nakedness was now unto him, yet for so much as it is not an express punishment, as this of the Serpent was, the reason holdeth not so well from the one to the other: for any enmity in any measure in any beast at the first against man, I cannot see, how it may be affirmed, because all things made by the Lord were very good: Lastly, although the Rainbow was before, yet it was not set for a sign, so that this was plainly a new matter, whereas no such thing is expressed touching the Serpents going upon his belly, that his baseness should henceforth appear by this, and therefore the similitude betwixt these two doth not well hold, to prove that the Serpent might go upon his belly before. And if the Serpent had been in the same state before, and nothing had been newly imposed, here had been a less punishment for the Serpent, than for man, to whom a new vexation was added, besides that of his nakedness becoming shameful, and so a vile beast, the beginner of all the mischief should have been less than he. There is one ancient, Dydimus, who saith, that the Dydimus. Serpent at the first went upon his belly, but was erected by the devil, that he might in this form come& parley with the woman, but now he is again cast down by the Lord: but because this were no punishment great enough for so great an offence, to be brought only to that state, wherein he was created, this cannot by any means be admitted. Having thus cleared the greatest question of this Text, little more remaineth to be said for the full understanding of all things. Because thou hast done this,( saith the Lord) thou art cursed above all cattle, that is, because thou hast been the author and persuader to so great a sin, whereas the earth, the Mother, and all other cattle, the children thereof shall bear a curse therefore, being subjected to vanity, thou shalt be cursed above Rom. 8. 20. them all: for upon thy belly shalt thou go grovelling; as thou didst talk to the woman of an high condition to be attained by eating, thou shalt be made low enough, and Dust shalt thou eat: whereas thou didst cause the woman to eat pleasant fruit, thy food shall be most course and unpleasant, and in the holes of the ground and in the Dust shall be thy habitation, as by tempting to sin, thou hast brought mankind to that, that he must return to the Dust and to the grave: where we may note, how sin is punished in the kind, and so it was both in the woman and in the man also. I will also put enmity betwixt thee and the woman, &c. That is, instead of the wicked amity and familiarity, that hath been betwixt you, there shall henceforth be deadly enmity, not that it shall not be so betwixt the Man and the Serpent also, but the woman and her posterity are singularly spoken of, because it was with the woman and not with the man, that the Serpent had conversed in so much seeming love. That amity, which is in sin amongst the wicked shall not long hold, but be turned into the greatest enmity. And mystically by the woman we may understand the Church, for thus she is set forth in the Revel. 12. And by her seed Christ, and by the Serpent and his seed all the Devils in hell and wicked men, because no one thing is more adverse to another, then Devils and wicked men to Christ and the Church, and they to them. He shall break thine head, and thou shalt bruise his heel; in the vulgar latin it is, shee shall break thine head, which is false and blasphemous, and yet it hath Calvin. passed from time to time, as Calvin noteth, without correction, being applied to the Virgin Mary: whereas the words are commonly red with some variation, He shall break thine head, and thou shalt bruise his heel, and in the vulgar latin, tu insidiaberis calcaneo ejus, the same Calvin noteth, that in the Hebrew there is no difference, but the same word coming of {αβγδ} or {αβγδ}, is used in both places, which cometh from the same root with that, which signifieth a Serpent, viz. {αβγδ}, and it signifieth to crush or to break in pieces, conterere, whereby therefore he turneth it in both places. Ille conteret caput tuum,& tu conteres calcancum ejus: They should mutually do the greatest hurt, that they could, the one unto the other, but the man, according to the erect stature of his body, should strike at the head, and so more deadly, and the Serpent lying low, at the heel, not to do the man so much hurt. In the Serpents head lay the subtlety, from whence that temptation to sin came, and therefore that specially should by man be strike at as most hateful, and so we should specially look to the root of sin within us, viz. evil concupiscence, to subdue and mortify it, and the heel the Serpent strikes at, because lying under the feet of men, and able to reach no higher. Mystically Christ dissolveth the power and head-force of Satan, and Satan hurteth bim, what he can in his inferior part, the body, subtilest he was here, and in his members in respect of the body, and of the flesh, but as it did not him, so it shall not put them to any great detriment, but only such, as shall turn to their greater future advancement. And unto the woman he said, I will greatly multiply thy sorrow and thy Conception, Verse 16. &c. Here three doubts offer themselves. 1 How the multiplying of the womans Conceptions is spoken of, as a punishment of her sin. 2 Whether to bring forth with pain be not natural, because it is another punishment here inflicted, and the causes of pain in women seem always to have been the same. 3 How this is to be understood, that the womans desire should be subject to her Husband, and that he should rule over her? Touching the first, some say, that by her Conception is to be understood the time of nine Moneths, that she should now go, before her deliverance, whereas if she Hieron. Oleaster. had not sinned, she should presently after conceiving have been delivered: but this is absurd, it being always requisite in nature, that the young should stay in the womb a certain time, before it cometh out. Others therefore by conceptions here understand both those of the body and mind, which are Rupert. lib 3. de Trini. c. 22. accursed in that they are the Conceptions of death, till that they be again delivered by Christ, yea most, say some, of those, that are conceived, be vessels of wrath; but this is little to the purpose, seeing not most but all the Conceptions of women are here spoken of, and in conceiving such as shall perish, there is no sensible pain in that respect, because they that conceive such, know them not, whereas here the pains felt in conceiving and bringing forth are meant. We must not therefore thus expound it, nor yet as some do, by the pinching with want, that is to some in having many Children, or by the grief that is when they prove nought and unruly, nor by the many abortives, nor yet by the deformed, which are some-times brought forth. For these words are plainly expounded by the words following: in sorrow thou shalt bring forth children: so that I will multiply thy sorrows and conceptions, is no more but as if he had said, I will multiply the sorrows of thy conceptions, it being usual in the Hebrew tongue to put two Substantives together with a Conjunction Vatablus. copulative, when as the latter of them is to be rendered by the Genitive case. Touching the second, although the woman should have conceived, as now she doth, and have brought forth children the same way,, that is, by a passage too narrow, for which cause there must necessary at that time have been a dilating thereof, yet, had she not sinned, it should have been without all pain and grief. This is by Augustine excellently set forth thus; When August. de Civit. l. 14. c. 26. Cúm foetus inutero jam partui fuisset maturus, tunc fore, ut materna viscera in tantum laxarentur, ut commodum foetui sine matris dollar transitum praeberent. Plin. li. 7. c. 6, 7. Miseret atque etiam pudet aestimantem, quàm fit frivola animalium superbissimi origo. the fruit of the womb had now been brought to maturity, it should then have come to pass, that the Mothers bowels should have been so far forth loosened, that they should have given a fit passage to this fruit without the pain of the Mother. So that God at the first had ordained children to come forth, as it were by the enforcement of maturity, and not by the strugglings and painful labouring of the mother. But now, by multiplying I will multiply thy sorrows, saith the Lord, that is, by an hebraism, I will certainly fill thee with many pangs, both in conceiving, bearing in the womb, and in bringing forth. In conceiving, the tenth day, saith Pliny, there are pains in the head, darkness in the eyes, and sickness in the stomach, the fortieth day there is a change of the colour, although it be better for Males, worse for Females, the ninetieth, when the child beginneth to stir, and the hair beginneth to grow, there is much languishing of the members, and specially every full of the Moon, and after all this the smell of a Candle put out, causeth abortion, and yauning death in the very travail, so that it pitieth me, and I am ashamed to think, how frivolous is the beginning of the proudest of the creatures. In bringing forth, how full of pangs women are above all creatures, both experience teacheth, and the holy Scripture speaking hereof, as the greatest of all pangs, confirmeth. Lastly, for the womans desire being subject to her Husband, some expound this, as being the same with that, which is set forth in the next words, he shall rule over thee, as if he had said, thou shalt no more be free, as hitherto thou hast been, thy subjection to thy Husband being nothing voluntary and free, as it was before sin, as God made thee for an help unto the man, Calvin. Musculus. and he being then towards thee in every respect, as an Husband ought to be towards his wife, that together ye might have, as loving yoak-fellows, always lead a most sweet and pleasant life: but now thy subjection shall be necessary and constrained, there being no further liberty left unto thee to do what thou wilt, but what he alloweth or appointeth, although happily he may now be churlish and harsh. Some again expound it as a different thing, as Artopoeus remembreth, but he followeth the former, viz. as if by desire Pet. Artopoeus. were meant the womans affection, which should still be most earnest to company with her Husband, notwithstanding all her pangs by his means formerly suffered. For as if all her sorrows in child-bearing formerly had, were forgotten, she soon after desireth the company of her Husband again, and accordingly Symmachus turneth it, Ad virum appetitus tuus, and the Hebrew word here used, properly signifieth desire or lust, and of this it is by the Hebrews understood. Some again, as the same Artopoeus saith, expound it of help, which the weak and infirm woman desireth of the man. Amongst these, I prefer the middlemost: for it seemeth to be an addition to that of her sorrows, that having suffered them sometimes, she should seek to bring them upon her self again and again, not being able by reason of this malediction laid upon her, to do otherwise. For thus the woman is here punished two ways; both in that she is put under the dominion of the man, and also in that her very affections are subjected to him, whereby a preparative is made to the renewing of her sorrows again: whereas, if it be expounded according to the first, as Chrysostom also and Rupertus expound it, and many others, the punishment will be but single, and the word, desire or lust, doth not so well agree either to it, or to the last. The Septuagint turn it, Ad virum erit conversio tua. Whereupon Chrysostom saith, thou hast turned after the Serpent, whilst thou wert equal to thine Husband, and hadst together Chrysostom. in Gen. Hom. 17. with him principality over the creatures: wherefore seeing thou couldst use thy liberty no better, thou shalt now turn after him, and he shall rule over thee. Thou didst then without fear rush headlong into danger, because thou couldst not then rule thyself better; I will now have thee to be ruled by him, wherefore as the body is ruled by the head, see that thou henceforth sweetly acknowledge and follow him thine head. Many think, as was touched before, that the woman was under the man from the first, but then freely, finding no pain therein, but now to her grief oftentimes and trouble. But Chrysostom is against this, and by the Text it seemeth that inferiority 1 Tim. 2. came in only by sin, yet for so much as she was made for the man, as Saint Paul teacheth: I must needs rather assent to those, that are for a kind of inferiority before, but altogether differing from that which now it is: yet the man is not now to rule over his wife, as over his servants or children, but as over his most dear and beloved companion, his ruling over 1 Pet. 3. 7. Ephes. 5. her being mixed with a giving of honour to her, as is commanded, love as of his own flesh, moderating in all things, and bitterness by striking, and by Lord-like speaking, as is used to other inferiors, being put away. And for the woman, whatsoever Husband she hath, let her learn with patience to be subject to him, as the Lord hath appointed, opposing obedience to her Husband, and patience, as the chief of virtues, to that disobedience of the first woman unto God, as the chief of vices, and so she may have comfort yet of being one day exempt from this subjection, and restored to an equality 1 Tim. 2. 13. with the man in Dominion and Glory in the Kingdom of Heaven, as the Apostle hath plainly taught. As for those women, that mary not, but live always Virgins for the Kingdom of Heaven, they are by their continency freed from his subjection and sorrow, which is only to the married, and yet not altogether, because they come of Hevah, that sinned: for they are troubled with their monthly flowers, and are restrained from that authority which men have: for I permit not the woman, saith the Apostle, to teach, or to 1 Cor. 14. usurp authority, &c. Now the punishment here inflicted upon the woman smiteth with her sin. In that she was carried by pleasure to eat; wherefore she is first adjudged to pain. 2 In that by eating, she brought death upon her self and her children, therefore at all times of her bearing children she should suffer pangs like to the pangs of death. 3 Because she by her flattery drew her Husbands desire also to this cursed fruit, and contrary to her condition as his Master taught him to sin, therefore her desire now should be to him, and he should be her Master, and ever after rule over her. And to Adam he said, Because thou hast hearkned to the voice of thy wife, and hast Verse 17. eaten of the three, touching which I commanded thee, saying, Thou shalt not eat thereof, cursed is the ground for thy sake, &c. As the earth was made principally to afford food& habitation to man; so man having sinned, it is justly accursed unto him. The old translation, saith Calvin, hath it, Cursed be the ground in Calvin. thy work. Being deceived by the similitude of the word, to that which signifieth to till the ground, for it is {αβγδ} and {αβγδ} signifieth to till the ground, but {αβγδ} for thee is written with {αβγδ} this will {αβγδ} And cursed is the ground by sterility of good things now befalling it instead of fertility. And yet it is Verse 18. not so sterile of good fruits, but that it bringeth forth abundance of them stil, but much labour of man is now required for this to extirp briars and thorns, and other noisome redundancies meant hereby, fireship it was not liable from the beginning. So that the earth was now changed in this, that before it yielded all things only profitable of the own accord for mans use, there being no need, that he should labour, but moderately, and with pleasure rather, then pain, as hath been already showed; but now Briars and Thorns, and the like begin to over-spread the ground, to the choking of corn and grass, and to the hindering of good fruits, inso much, as if man toileth not upon it continually to keep the ground clear from these, he cannot have sustenance therefrom. Some hold, that Thorns and Briars grew Pererius. upon the ground before, but now more abundantly: but so the ground would in time have been overspread with them, although man had not sinned, and he must have toiled in cleansing the ground, which is absurd. This then cometh now, first of the curse upon sin: Thorns also and Thistles it Calvin. shall bring forth to thee, and thou shalt eat of the herb of the field. The last words here Calvin saith, some understand, as if man were now restrained from all other food, but herbs with the beasts, but this he taketh to be too strict an Exposition, understanding it rather, as some restraint of the plenty, commonwealth he was fed before, so that he had need now to seek a supply by herbs, or as a comfort, that yet he should have herbs to feed upon, as at the beginning. Ferus understandeth the earth here, as opposed to Paradise; the herbs of the cursed earth, for those of the blessed Paradise, being base in comparison of them. To me the words seem neither to be restrictive at all, nor yet such, as tend to comfort, but only, as if he had said, although the ground shall be full of briars and thorns choking the herbs of the field, yet thou shalt not any new way be fed, but with these herbs preserved to grow, and gotten with much labour& difficulty. For as he speaketh of herbs, so he speaketh v. 19. of bread, In the sweat of thy brow thou shalt eat bread, &c. whence Verse 19. it is plain, that he restreineth him not to grass only, neither did he mean, that herbs should be used, as a supply more now then at the first, but in the want of corn, because then he appointed for the food of man, herbs and fruits of trees also; and least of all can it be conceived, that in punishing Gen. 1. 20. him he would speak any comfort unto him. The laborious life, that man should henceforth led then, is hereby set forth, which is further expressed by speaking of his sweat, and with such travil and labour should he get his living, till that he returned to the dust: for, Dust, saith the Lord, thou art, and to the dust shalt thou return: and withal, his base food, with which he should be sometimes glad to satisfy his hunger, was meant, viz. grass with the beasts, to which Nebuchadnezar was afterwards adjudged for his pride, Dan. 4. For at the first herbs bearing seed, and fruits were appointed for man, and grass for the beasts, Ch. 1. 29. 30. How man was made out of the dust was showed before: now having sinned, he must die, and his body be resolved to dust again, although his spirit goeth to God, that gave it, as is taught, Eccl. 12. 1. But the body only is spoken of here as Dust, to beat down the pride of man, wherein he had gone so far. Of this resolving to dust the time is set down only indefinitely, to make man always to be thinking upon it, and preparing for it, as being a thing, that shall certainly come, but how soon he cannot tell. The punishment of man consisteth in three things: First, the ground is accursed to him, to bring forth briars and thorns, as he had abused the delectable Trees and pleasant fruits( which it brought forth before) to intemperance, not keeping to those, unto which the Lord had restrained him. 2 The getting of his food is made laborious; as the fruit of which he ate, came to him without all labour, being brought and given to him by his wife. 3 The sentence of death is denounced against him, Verse 20. whereas he expected hereby to have been made as the immortal God. And Adam called his wives name Evah, because she was the mother of all living. There is a question here amongst expositors, To what time this is to be referred, because it seemeth unreasonable, that the man so soon as he was smitten with the sentence of Gods judgement, should turn himself to his wife, the cause of this mischief, and give her so high and magnifical a title, yet some will have it done in that order, wherein it was set down. For Ruper. lib 3. de Trinit cap. 26. Adam conceiving now by Gods sentence some hope of living still, yea not believing that he should die at all, doth thus proudly in contempt of God call his wife, life, so Rupertus: but others, that he called her thus in respect of that, which the Lord had foretold of her seed, that it should break the Ferus. Serpents head, meaning that Christ should one day come of her, in whom alone we all live: others again, that he called her thus by a bitter irony, because she brought death to all men, as the furies of hell are in Greek called Eumenides, easy to be entreated, by a contrary name, when as they are inexorable. And there are not wanting, who think have, the word used by the Angel to the Virgin Mary, here aimed at, being made out of this word Evah by a little alteration. Lastly, some hold, that he gave her this name▪ as Calvin. who would hereby celebrate Gods mercy in prolonging their lives, who had deserved to die presently. And this, I take it, cometh nearest to the right reason: for Adam having heard the Lord to speak of her conceptions and bringing forth of children, and before that, of her seed, which should break the Serpents head, could not but in the midst of his perplexities be somewhat comforted, hoping of good that should yet come by her, tending to life and to the propagation of mankind, as there had come evil by her to make him and them all subject to death; and therefore rousing up his drooping spirits, he settleth a name upon her suitable to that, which hath been said, {αβγδ} living, that whensoever this name should be mentioned, Gods mercy might be remembered in making her fruitful, though with great pain, and fruitful to bring forth such a living seed, as should at length subdue the devil. Others expound it, as if it had been spoken by the Preterpluperfect tense, and so remembered here only, but that he called her thus before. I rest Fagius. in the former, as most excellently agreeing; Because she was the mother of all living, that is, of all men living when Moses wrote this, and of all that should be to the worlds end. This denomination then is authentical, because Scripture, and so the denominations made by some Hebrews are but vain imaginations, as those two remembered by Fagius, the one, that she was called {αβγδ}, life, to set forth her corruption, misery and mutability, as it is with this life, the other, that she was so called by the Chaldee word {αβγδ} signifying to tell, because she inconsiderately told her Husband of the Serpents speech, whereby he was seduced. Ferus besides the good sense, in which he saith this may be taken, premiseth another, as if Adam did this out of stupidity, not regarding Gods threatening of death, and saith, this his naming of her is mentioned here, to show his Dominion over her, according to the sentence, v. 16. For thus his dominion over the creatures was before set forth, Ch. 2. 19. Unto Adam also and his wife the Lord made Coats of skins, &c. These words, saith Fagius, are diversely red; by the Chaldee Paraphrast thus, The Lord Verse 21. Fagius. God made for Adam and his wife vestments of honour upon the skin of their flesh: by others, Coats taken from the skin, that is, of wool. But both these are from the purpose; for neither doth Moses speak of their skins, but of the skins of beasts, nor of that which grew upon skins, but of the skins themselves. Origen, Gregory Nissen, and some other Ancients, because it is absurd to hold, that God wrought upon garments to make them, after Origen. the manner of a tailor, understand this only allegorically, that he clothed Gregor. Nyssen. August. lib. 11. de Gen. adlit. cap. 39. Chrysost. hom. 18. them with mortal bodies full of many miseries. But August. and Chrysostom, and others that are more sound expositors, understand it literally first, howsoever some after the literal sense add a mystical understanding also. But so a great question ariseth, both whence these skins came, and how it is said, that the Lord made them Coats thereof, and to what end? For to have skins, some beasts must necessary be killed, and so some kinds of creatures must have been wholly destroyed again soon after they were made, if there were made but two of a kind at the first, as is most likely. again, for the Lords making them Coats, how may that be thought of, seeing he is not like man to sew and to make Garments? Some answer, that they were Nazianzen. Gennadius. not skins, but barks of trees; but those were unfit for such a purpose, and the word translated skins doth no where signify such a thing. Others therefore say, that more beasts were made of every kind, and that they were the skins of some of these being killed not for meat, but for the use of Garments. And as for the Lords making them, some say, that he did this by his word, Chrysost. Hom. 18. as he did other things, and some by teaching them, the necessity of their naked bodies, now urging them to it, to kill of the beasts and to make them of their skins, or that he did it by the ministrey of Angels, as Hugo de Rupertus. Calvin. Ferus. Sancto Victore But what need is there to dispute of the Lords doing herein? He could by his power have skins without killing of beasts, clothing the beasts again with new skins immediately, as ordinarily the Serpent putteth off the old skin sometime, and a new then succeedeth, and these skins he could by his word immediately make into Coats, and put them upon their bodies, yet I rather think, that they gave them the wit; thus to cloath themselves: Touching the cause why, he saw that they had sewed Fig-leaves together, and yet were not sufficiently clothed, and that now their need was great of clothing to cover their shane, and to keep them from many injuries of the weather and other occurrences; wherefore, although he were greatly offended with their sin, yet out of his infinite goodness, whereby he maketh the Sun to shine, and the Rain to fall upon the just and the unjust, he would provide thus for their present necessity, teaching them hereby, how to cloath them and theirs afterwards. That God put it into their mind to take skins and make themselves coats, and this was his making of them, is Calvin. the more probable, because they of their own heads made themselves Aprons of Fig-leaves; but now being better taught by God; they made themselves Coats of skins. In that the skins of beasts are taken to cloath man, his degenerating to a Psal. 49. condition, like that of a beast, is figured out, after his eating, contrary to his expectation, which was to be made like God, as the Psalmist partly teacheth. For now in his lusts he became like a beast, and in his affections, and mortality before his nakedness put him in mind of his sin, now his clothing. So that they do altogether pervert the use hereof, that turn it to Calvin. pride and vain glory as if a Thief condemned to die, should yet for a time be spared, and for penance be made to wear an Halter continually about his neck, and having done so a while, in time adorn it with Silver and Gold, and silk, and so wax proud thereof, as Musculus hath it. again, this was Musculus. done to teach man frugality in his clothing, as both Elias and John, that we Calvin. set for patterns to others, took it, clothing themselves likewise in skins. Some will have the use of them being skins of dead beasts also, to singifie, that Musculus. death is mans due, that he might always think upon it. Lastly, the providence of God over men being sinners is here set forth, that we may always trust to be provided of necessaries, although we be a sinful generation. And mystically, that man cannot by any thing that he can do, cover the shameful nakedness of his sin, but God only doth that, as Ps. 32. so Ferus. And the Lord God said, Behold; the man is become as one of us, to know good and Verse 22. evil, &c. In that these words are used after the judgement given against man, and this clothing put upon him, it is plain, as all expositors agree, that there is an Irony in them, as if the Lord had said, do all ye, that red or hear of the state, to which man hath brought himself by his aspiring, see and consider, how like unto God he is now become by his knowledge of good and evil; of naked and not ashamed, he is become shamefully naked; of a labourer upon pleasure, he must now necessary labour with great toil and pains, and of one in the likeness of God, he is made like a beast, with a beasts skin upon him: lo all this, like a wretch, hath he brought upon himself. Knowledge indeed he hath, which before he wanted, that is, he knoweth now experimentally, that it was a great sin to eat of this three, and this is all the likeness to God, which he hath thus attained to in the knowing of good and evil. Like one of us, is generally understood, as spoken of the Trinity, although some think otherwise. Now, therefore, l●st he put forth his hand, and take of the three of life, &c. This speech is ecliptical, and thus to be supplied, Now therefore let us put him out of the Garden, and keep him out for ever, that he may not at any time take of the three of life: which is spoken, not as if man could use any means to live for ever, whether God would or no, contrary to his decree, but as noting, that he would be ready to do this, if he were not kept from it, and therefore the Lord having adjudged him to die, hasteneth to deprive him of the means of prolonging his bodily life unto eternity. Whence we may note, that man having by sinning exposed himself to the danger of death, spiritual and temporal, is not so much affencted with the spiritual, but with the temporal, and so chiefly intendeth the seeking of deliverance therefrom. And again, that where God taketh away the means of life for sin, from such as have formerly had them, they are certainly thus excluded from life itself. But Ferus saith, that God's expelling of man, that he might not eat of this three and live, was in great mercy, because if he should live here now always, he must live miserable, and through that desire which he hath of this natural life, he would be well pleased with it, never seeking after a better: wherefore, in mercy, he is kept from eating of this three, that he might seek for the best life. And he placed at the east of the Garden of Eden Cherubims, and a flaming Verse 24. Sword, which turned every way to keep the way of the three of life. Divers expositions are by divers made upon these words, but first, it is to be understood, that the Septuagint red them somewhat otherwise thus. And the Lord c●st out Adam, and placed him before Paradise, and set Cherubims, &c. But both in the Hebrew, and the Chaldee Paraphrase it is red as before, yet no man doubteth, but that Adam was set to till the ground near Paradise, that seeing the place, from which he was cast out, ●●d the pleasures thereof, he might be touched with the more penitency. But for the meaning of these words, some expound them only Allegorically, as if hereby were set forth two sorts of things, that hinder us from obtaining of eternal life, against which we must continually fight, the first invisible, such, as are the internal spirits, of them it is spoken, Eph. 6 12. the other sensible, both pleasures set forth by a flamme, and terrors, set forth by a Sword, so that we are hereby taught, that we must by force and violence, as it were, fighting and warring take the kingdom of Heaven, or else we shall never attain unto it. Now although that which is here said, may thus be profitably applied; yet this being a true History, the literal sense is first and chiefly to be respected. But for this, some will have by the Cherubims and the flaming Sword the torrid Zone understood, because that burneth, as a flamme, and the Sun, Tertullian. Thom. Aquin. which is the cause hereof, is moved by the Angels of God: but this is a thing natuiall and so not now set, but where it was from the beginning. Others think, that a great quantity of fire was made by the Lord to break out Epiphan. Lyran. of the earth at the entrance of Paradise, and made a continual flamme there: but what then were the Cherubims? Others understand it of the fire of Purgatory, through which all must pass, being herein purged from the remainder of their corruptions at the last day, before that they enter into the Paradise of God: for thus that of the Psalmist is verified, We have passed Ambros▪ in Psal. 118. Psal. 66. through fire and water, that is, the water of baptism, and this fire, wherewith Christ shall Baptize all his at the last day, as it was said by John, He shall Baptize you with the Holy Ghost and with fire, and he shall thoroughly purge his floor. Luke 3. Rupert. lib. 3. in Gen. cap. 32. Thus Ambrose. and Rupertus likewise compareth this with the fire spoken of, 1 Cor. 3. 13. in which the Cherubims shall distinguish through their fullness of knowledge, as the word signifieth, betwixt the good and the bad, and then and not otherwise the tried thus shall have entrance into Paradise given them. But these things are altogether from the purpose; because not Heaven, but a Paradise in this World; and not eternal life in another World, but a corporal life in this is here spoken of: and so to expound it thus, is to turn it into an Allegory, which hath been already taxed. Theodoret saith, that these Cherubims, and flaming Sword were some mighty Theod. quaest 40 in Gen. Theodor. Heracleae Episc. terrifying visions, which were made to appear there, that man might not dare any more to come near the entrance of Paradise, because, if they had been Angels indeed, they had been invisible, and the terror had not been sensible; and by Cherubims it is usual in the holy Scriptures to set forth whatsoever is endued with great power. And this doth not much differ from the common received opinion, that these Cherubims were Angels appearing like men with bright Swords in their hands, bandied hither and thither, at Calvin. Vatablus. Musculus. the sight whereof any man would be afraid to come nigh. Yet the word Cherub signifieth a similitude, although the Angels; because they have appeared oftentimes in likenesses, are so called, and sometimes Seraphim. I hold rather with Theodoret, that they were not Angels, but terrible similitudes, like unto armed men, through which yet it was impossible for man to pass without certain destruction, because the Angels are Gods Messengers, not fixed to any place upon earth, but passing and repassing, as God thinketh good to employ them in any service. The thing generally set forth hereby is, that man should not by any means after this live in the flesh for ever, although to the faithful after this life ended a spiritual life everlasting is restored by Christ, to take place after the resurrection. But through the terrors and striving with death we must come to this, and to have part in Christ the true three of life, there are always set to stop our passage dreadful apparitions of fire and sword, forthwith we are subject to be persecuted, and of spiritual temptations inwardly affrighting: but through them all must we break, by the strength of faith resisting the devil, and not setting by our lives, so that we may win Christ, and through him live for ever in the world to come. It is a strange conceit of some here, that these Cherubims were set, as to keep man, so Devils from entering into Paradise, lest Pererius. they should take of the three of Life and bring it to man: for both the Devils nature is such, as that he could not only by the entrance, but any way have come into Paradise, seeing he is a spirit, and his envy against man is such, that he would never give him any thing to live, but if he knew any means to bring him to his death with the most speed, he would certainly have given him that rather: R. Menahem saith, although man be yet excluded from the three of life, yet it standeth not in vain; for the men of the resurrection shall eat thereof, and live for ever: but hereby Maimony sheweth that the enjoying of everlasting happiness, and not eating properly is meant; for our wise men, saith he, have taught, that in the world to come, there is neither eating nor drinking, nor sitting, nor lying, nor sleeping, but wearing of Crowns, and the fruition of the Glory of God for ever. CHAP. IV. ANd Adam knew Evah his wife, and she conceived and bare Cain, and said, I have Verse 1. gotten a man from the Lord, &c. When Adam went into or knew Evah first, whether in Paradise, or not till he was cast out of Paradise, may justly be enquired here, because so soon, as they were made, they were bidden to increase and multiply, and therefore it may seem improbable, that Adam would not presently obey the Lords command, by going into his wife to this end and purpose. But his stay in Paradise was so short, and there were then such other occasions to take up Adam otherwise for a time, as that it is generally held, that he knew her not, till after his ejection out of Paradise, according to the order here followed by Moses. And herein it is to be held, that God moderated by his special providence foreseing the fall of our first Parents, that not one man might be begotten in Paradise, as none was made there, and so none should be able to challenge a better place, as his birthright, then the common accursed earth, and if he atteineth to better hopes, of an heavenly Paradise to be hereafter enjoyed, it is to be ascribed altogether to the grace of God, and he only is to be magnified therefore. For the phrase, Adam knew his wife Hevah; because it is so modest, some observe, that the Hebrew tongue is rightly called the holy tongue; because nothing August. Marlorat. obscene is spoken therein, and that the coming together of man and wife is spoken of by this word knowing, because the seed of generation cometh from the brain by the Spina dorsi, which is the seat of knowledge: or, as others, because reason ought to moderate in this action. Notwithstanding the order followed by Moses, and reasons formerly set down evince, that this was Fagius. not done, till after their fall, yet some Hebrews translate these words by the Preterpluperfect tense, as if Adam had known Eve immediately after her creation: but this were to hold him to have been, as apt then to be inflamed with lust, as young men now adays are, which abhorreth from all right understanding. For the time, when Cain was begotten, it is not set down. But a counterfeit Methodius, as the Master of the Eccles. History relateth, saith, that it was revealed to him being in prison for the gospel, that our first Parents lived in Virginity 15 years after their fall lamenting their sin, but after that coming together they had Cain and Calmanan, his sister, and H●stor. Scholast, in Gen. 25. 15 years after that, Abel and Delbora his Sister, and that Cain slay Abel, Anno Mundi 130. whose death they having lamented 100. years, after that had Seth. But who can doubt at the first hearing of these things, but that they are fabulous, seeing both their mutual love, and the necessity of the world being then emdty of men, would not doubtless suffer them to contain, Hieron. contra Iovin. Virginitas replet Paradisum. nuptiae terram. for any such time, and according to this Sheth was not born till Anno 230. of Adams age, whereas Gen. 5. he is said to have been born Anno 130. This was therefore the invention of some friar rather to magnify Virginity, as amongst them, that saying of Jerom upon this, that Adam is not said to have known his wife, till his ejection out of Paradise, is highly extolled, Virginity filleth Paradise, but Marriage the Earth. Hevah having brought forth a Son calleth his name Cain. The word {αβγδ} signifieth to get any kind of way, and not only to buy: it may be translated also, saith Vatablus, I Artopoeus. Vatablus. have possessed, but the common translation agreeth best, Cain from getting, because of the next words, of the Lord, or from, with, or by, or to the Lord, as divers red it, as if she meant either, that it was Gods blessing towards Fagius. her, when she had deserved to die, to live to have a son, or as if she meant to dedicate him to the Lord, or made account of him, as the seed promised to break the Serpents head, but they, which understand the words so, red them, I have gotten a man of the Lord, meaning an extraordinary and singular man. I doubt not, but Hevah rejoicing much looked up to God, and thankfully beholded this her son, as his great blessing, and by speech and the name giving expressed herself herein. Again she brought forth his Brother Abel, &c. These two, saith Vatablus, Verse 2. Vatablus. were twins, and the manner of Moses his telling of this Abel sheweth no less, because he saith not, Adam knew her again, and she conceived, but having brought forth one, she soon brought forth his Brother; and it is most likely, that then the woman was so fruitful, that she commonly brought twins. For the name, no reason is rendered hereof, as of the name Cain, but the word signifying vanity, or misery, or mourning; some have thought that she called him so, as if she thought him superfluous, and that her trouble should be but increased by having him, and because Abel was a good man, they tax her for giving him such a name. But both Calvin and other judicious Calvin. expositors reject this, as improbable: for how could she possibly, being but even now so joyful for one son, when another came forth to vilipend him? especially, seeing in that time of the want of men, the more were born, the more joy must there needs be. He is not then thus called, as vain and needless, but rather Hevah beginning to think now, that many in time should come of her, and be subject for her sin to much vanity and misery in this world she calleth him by this name for admonition both to him and to all posterities, to make none other account of their estate here then as vain and transitory. Ferus saith, that she called him so; either because the murdering of him should cause much sorrow to her, or because she brought him forth with much sorrow, or lastly, because he was the first of the blessed mourners, Matth. 5. Abel was a shepherd, and Cain an husbandman: both necessary callings, and no doubt, but to these they were set by their Father Adam, whereby his care is commended, and these callings especially, as most needful and honest to all generations, thus then they both began well. And in process of time Cain brought of the fruit of the ground an offering to the Lord, &c. It may be questioned here; wherefore Cain and Abel offered, and Verse 3. who taught them so to do? many think, that Adam taught them, and that he was commanded by God: but Chrysostome saith, that they had none instructor Calvin. Fagius. Chrysost. hom. 18 to direct them herein, but their own conscience. I think, that although by the light of nature they might conceive, that all coming from God, it was meet, that something should be brought, as a gift to God again in way of thankfulness; yet they could not, without instruction, understand the end of sacrificing; which was to set forth, that necessary an oblation must be made, blood must be shed, and there must be burning of the creatures in the fire for the expiating of sin, and to be delivered from the fire of God's wrath by sin deserved: and yet that this was not done merely by the sacrificing of beasts and such things; but by Christ set forth hereby, who was afterwards to come into the World, to be offered upon the cross, to have his blood shed, and to be put, as it were, into a burning fire of extreme passions, as he was; when being in an agony he sweat so wonderfully. For how could it possibly enter into the heart of man without instruction, that a stinking fume made with the fat of a beast could afford pleasing smell unto the Lord? and how can it be thought, but that Adam did so before them, although it be not recorded; because there was none occasion, as here, that the cause of Cain's enmity against Abel might appear, sith it pleased the Lord to have the history of the things happening between them two to be recorded? And if Adam sacrificed before, he did doubtless teach his sons to do the like; and God set him a work at the first so to do, that, as he had made a comfortable promise of the womans seed to come, that should break the Serpents head; howsoever he was shut out from the three of life, yet he might have something continually before his eyes, figuring out this seed to come, and to suffer for the expiation of all his sins. Some observe, that amongst all the patriarches, Adam's sacrificing and Isaac's is passed over in silence; of which they render this reason: Adam was the fountain of sin, and therefore God would not have him set forth, as the fountain of piety also; and Isaac was himself a figure of Christ, in that he was taken to be sacrificed, and therefore he is not propounded, as sacrificing beasts, then whom he was a far more excellent type: but the best reason hath been rendered before, there was none occasion to speak of their sacrificings, and therefore they are not set forth, as those of others be. In process of time: In the Hebrew this is, in the end of dayes {αβγδ}, that is, because {αβγδ} is commonly taken for a year consisting of many days, Fagius. at the end of the year, or after certain years, as one hath it. But ( at the end of the year) agreeth best, because it is likely, that every year, when they had reaped the profits of that year, they offered some of them to the Lord, who sent all, thus dayes are put for a year, Levit. 25. 29, 30. compare Exod. 34. 22. with 1 Sam. 1. 20. and afterwards it was commanded at the end of the year to bring offerings to the Lord, Exodus 23. 16. and from hence it is certain, that the custom of sacrificing came in use amongst the Heathen, and not by a natural instinct; but God having taught the first man to do thus, they held this custom still, though not to God, but to Devils, when they had degenerated to Idolatry. But whither did they bring their offerings? some say, to the place of public Marlorat. meetings, to the worship of God unto Adam, who was then the onely Priest of God, and offered them for them. Saint Paul to the Hebrews, saith: By faith Abel offered a more excellent sacrifice, than Cain: whereby it seemeth Heb. 11. 4. rather, that each one then offered for himself: but to this it may be answered, he is said to offer, who bringeth the thing offered, although it be laid upon the Altar by another, as Solomon is said afterwards to have offered a thousand burnt-offerings, but it is certain, that it was done by the Priests hands, and it is not to be doubted, but the God of order would have an order held in his service from the beginning, and therefore the eldest of the family being the Priest, Adam now was he, and it is most likely, that their offerings were presented by his hands. Maymony saith of the place, It is a tradition, that it was the same where Noah built his Altar, and Abraham prepared to offer up Isaac, and David offered to stay the pestilence, 1 Sam. 24. and Solomon built the Temple. Now in telling of Cain's bringing of his gift, Moses speaketh not so magnifically, as of Abel: for Cain, he saith, brought of the fruit of the ground: something, as is thought by most, which came next to hand, not making choice Chrysost. of the best, but Abel brought of the firstlings of his flock, and of tho fat thereof, that is, the principal, and amongst them of the fattest, for this see the Laws Calvin. Fagius. made afterwards, Levit. 3. 16. and 7. 25. yet, as some note, this was not the thing, that made Cains sacrifice to be neglected, and Abels accepted; but, as was said before, the faith and piety in the heart of the one, which was wanting in the other. Abel was a good man, and so his heart was right towards God, when he brought his offering, but Cain was wicked. And although Hypocrites, whose hearts are evil, do sometimes make as glorious a show outwardly, as the best, yet it was not so here: for Abel excelled every way, the last was first, and the youngest excelled the eldest. See here, it is no certain true piety to do the duties of Gods worship, wicked Cain offereth as well as righteous Abel: and to bring somewhat to God, but not making a conscience to bring his due, of the chief and best out of a free and liberal mind is to serve him like Cain, it ever argueth an heart not right. The word translated offering here, is {αβγδ}, of which red Levit. 2. but it setteth forth any kind of oblation, coming of {αβγδ} to bring, to comfort, to please, or to rest. And God had respect to Abel and to his offering, &c. He was well Chaldee Paraphrast. Chrysost. Hom. 18. Hieron. lib. tradit. Hebr. in Gen. Theodotion. Calvin. pleased therewith, as the Chaldee Paraphrast hath it, and praised it, and so made it known to be pleasing to him, as Chrysostome saith, but how or by what means Cain knew this, I find none to have declared, but Jerome, who saith, that fire coming down from the Lord, burnt up Abel's offering, but left Cain's untouched: and according to this Theodotion translateth it; inflammavit Dominus supper Abel. The person of Abel is first accepted, and then his offering: so that as the state of the man is, so is that accepted of, or not accepted, which he doth in the service of God, as Calvin noteth; and therefore, till a man be justified by faith, which maketh God to be well pleased with him, his actions cannot please God. And hereby we may see, that although God would have his servants bring sheep and other such like things unto him, yet he never delighted in these things, but the faith and integrity of the heart of the offerer was that, which pleased him, as Chrysostome reasoneth: those smells were Chrysost. not pleasing in themselves, but being perfumed with the sweet smell of an holy and sanctified spirit. Lastly, from hence also, it is manifest, that the Lord appointed these offerings to be made, because otherwise Abel himself could not have brought one in faith, seeing the ground of faith is Gods Word. For that opinion of Gods answering Abel by fire, it is not improbable; because we know he hath often shewed his acceptance thus at other times, as Levit. 9. 24. Judges 6. 1 Chron. 21. 2 Chron 7. 1 Kings 18. and yet Musculus and Calvin are altogether against it, holding rather, that in time Gods favour appeared by some outward blessing And Cain was very wrath, and his countenance fell. There were two things Verse 5. that moved Cain against Abel: first, that he being his elder Brother; secondly, offering first, yet Abel was preferred before him; so envy wrought afterwards in Josephs brethren against him, and it is an evil affection, that commonly worketh upon occasion of anothers pference. Fagius observeth, Fagius. that the word {αβγδ}, here used to set forth Cains wrath, is but one word of eight of the same signification; and yet the most significative showing one all on a fire with anger. And this bewrayed the great pride of his heart, and that he thought most highly of himself and basely of his brother, as some note, as if he were greatly wronged, when as he was most worthy. For had he been humble, instead of being thus ill affencted, he would, as Chrysostome saith, have thought, that there was something amiss in him to have Chrysost. searched it out, and to have been moved with penitency therefore. But the Lord, to show, what he expected he should have done, calleth to him, Why Verse 6. art thou angry? &c. as he had sought to bring Adam to repentance by calling to him, Adam, where art thou? so he doth to Cain. How is it that thou considerest not, that I see into every mans heart, and therefore not finding thee to have come with a right heart to offer unto me, I have shewed thee no sign of favour. The fruit of the ground, which thou hast brought, is nothing to me, but a faithful and humble heart, with this Abel came, but thou not, which should have affencted thee with grief and sorrow, and have beaten down this pride in thee, and if yet thou wilt repent and be humbled, I shall Chrysost. Hom. 18. in Gen. be ready to receive thee to grace, and thou shalt still hold thy birth-right over Abel, but if not, be assured, that judgement is not far from thee. To this effect Chrysostome paraphraseth upon these words. If thou dost well, shalt thou not be accepted? but if, ill, sin lieth at thy door, and his desire shall be to thee, and thou shalt rule over him. In the Hebrew, it is a little otherwise: If thou Verse 7. dost well, shalt thou not be forgiven? and his society shall be to thee, but do thou rather rule over him, as Jerome hath translated it. The Chaldee Paraphrast, If thou amend thy works, shall it not be forgiven thee? but if thou amend them Hieron. l. quaest. Hebr. in Gen. Chal. Paraphra. not, thy sin is kept to the day of judgement, that thou mayest be punished therefore. The Septuagints translation, Hast thou not sinned in not dividing Septuagint. rightly, although thou offerest rightly? Be quiet, his turning shall be to thee, and thou shalt rule over him. And this is followed by Chrysostom, and by Ambrose, August. and many of the other ancients likewise. And they labour much in expounding these words: Hast thou not sinned, although thou offeredst rightly, by not dividing rightly? Saint August. saith, A man offereth rightly, when to God, but divideth not rightly, when he disceneth not rightly August. lib. 15. de Civit Dei, c. 7 the time, the place, the things that are offered, the person offering, or to whom, or those, amongst whom the offering is to be distributed to feed upon it. Now Cain divided not rightly, because he used not right discretion, offering his gift unto God, but not himself, because, as John saith, his 1 John 3. 12. works were evil, and so whatsoever gift he brought unto God, could not be accepted: to this effect, August. in many more words. And Ambrose seemeth Ambros. lib. 2. de Cain& Abel. c. 6, 7. to lay the fault of his division in the time; because he did not first and before all things offer to God. And touching the other words, be quiet, his turning shall be to thee, &c. they will not have them understood of Abel, but of his sin: against the understanding of them of Abel, Augustine is so far, as that he saith, absit, God forbid. And therefore he expoundeth it of his sin, the turning of this sin shall be to thee, &c. that is, take it upon thyself, and lay not the fault in any other, accuse thyself therefore, and in so doing, and humbly confessing, thou shalt bring thy sin under and get the mastery over it, whereas otherwise it will have the dominion over thee. But Ambrose in a different manner. Be quiet, say nothing to excuse thy sin, but rather stand mute as ashamed, thy Brother is in no fault, that thou shouldst be wroth with him, but thyself only, thou hast been to thyself the author of offending, and so mayst rightly be called the Prince of this sin. Thou hast not been drawn unwittingly or against thy will, but wittingly and willingly thou hast run into this mischief. Rupertus speaking upon the same words Rupert. lib. 4. in Gen. 3. Sta●●m in foribus peccatum ade●it, ut quocunque te verteris, qui●quid agere volveris recum sit comes in itinere, princeps in opere, &c. saith, Because thou hast a purpose in thy mind to do a work of sin, behold I tell thee, before thou dost, that when thou hast done it, thou maiest not excuse thyself of ignorance. Knowest thou not, that if thou dost well, thou shalt receive, and if ill, thou shalt receive too, for sin will by and by be at thy door, that whithersoever thou turnest thee, and whatsoever thou dost thence forward, it may be a Companion to thee in the journey, and a Prince in the work, and then truly it shall be above thee, and rule over thee, because he that committeth sin, is the servant of sin. Now before thou dost it, whilst it is yet in thy desire, the desire thereof is under thee, and thou mayst master it, as a King not yet crowned is under the people, so that they may refuse him, if they will. After the same manner also Bernard, showing from hence that a man needeth Bernard. Serm 3 de Quadrages. not to yield to temptations, unless he will, but may be Lord and Master over them: but he conculdeth by an Epanorthosis, But what are we, or what is our strength to resist so great temptations? This is that indeed, which God seeketh, and to which he endeavoureth to bring us, that seeing our own want, and that we have none other aid, we might in all humility flee to his mercy. They that are for free will, do greedily lay hold upon this place, and upon such Expositions, but very vainly, because, although it be thus understood, God doth but, as Bernard saith, hereby teach us what we should do, that finding ourselves unable we might flee to him for aid, saying as Augustine hath it, Give Lord what thou biddest, and then bid what thou wilt: August. Da Domine, quod jubes,& jube quod vis. for according to the Hebrew it is, do thou rule over him, teaching, what he should do, and not what he was able to do without grace; of sin, according to the foregoing Expositions, and not of Abel, as amongst many it is commonly taken, Vatablus saith, almost all expositors understand this, yet Vatablus. Calvin rather followeth Chrysostom, understanding it of Abel; because the Pronouns his and him, are of the Masculine Gender are in ●ebrew, and not of Calvin. the feminine, as sin is. And indeed as we red the words, any man would take them, as spaken of Abel. But when I consider, that in the whole speech of the Lord, nothing is said of Abel, but against Cains envy and malice, and that there was no reason thus to puff up a wicked man too proud already, and to subject a man better unto him, contrary to the course taken with others, as with Isaac and Ishmael, Jacob and Esau, David and Eliab, &c. I think it unreasonable to expound them of Abel, and therefore do rather prefer that of the most, as if the Lord had said, why dost thou thus senselessly boil with malice in thy breast, against thy Brother, by thy downward look bewraying, that thou meditatest upon some great mischief against him, shear is no just cause of being thus incensed against him, but to turn all thine anger against thyself; because although thou hast brought me an offering, yet thy heart was not right, neither hast thou therefore done well: for hadst thou come with a good and humble heart, thou also shouldst have been respected. But neither hast thou done so, and now instead of turning and craving pardon, which I expected thou shouldst have done, I see thee in thy mind plotting the murdering of thy Brother, which if thou proceed to do, adding so great an evil to thy former wickedness, thy sin will become most hemous, and then vengeance stands ready at thy door to light upon thee,( for thus sin may rightly be said to be at the door, when some great judgement is ready to be sent upon the sinner for the same:) subject this rebellious malice then unto thee in time, and suffer it not to get the dominion over thee, as it will certainly do, and bring thee to confusion, if thou proceedest in this thy mad mood, but quell and keep it under, and so get the dominion over it. For these words, the desire to thee, are by the common use of the Hebrew tongue put to set forth subjection, and the word, rule, is of the second future, which is in the force, of an Imperative. So that according to this sense, I would render the words thus, and they will well bear: therefore subject it unto thee, and do thou rule over it. As for the Masculine pronoun, which seemeth to hinder from thus expounding it, we may take it, as a neuter, which in the Hebrew is all one, for this thing, and so it may as well have reference to that which Cain was then lead by, as to any man. As for the difference amongst expositors about these words, shalt thou not be accepted? some understanding them, as if he had said, shall not thy countenance, which is now cast down, be lifted up again, thou being made glad and cheerful? others, shalt thou not be remitted or pardonned? others, shalt thou not be accepted and had in honour also, as well, as thy brother Abel? All these varieties arise from the various significations of the word {αβγδ} here used, which, as Vatablus noteth, is sometime put for elevare, or attollere, sometime Vatablus. for parcere, or remittere, and sometime for suscipere, or acceptare. The reader may follow which he will, I but I do with Calvin, as we commonly red it, prefer the last. Ferus saith that some expound the words thus, should his desire be subject to thee, and wouldest thou rule over him in matter of conscience, that he should follow thee in doing ill, and be no better then thou art? Now one doubt onely more remaineth here, How the Lord spake unto Cain? To this Calvin briefly answereth, even as to Adam before, and as he used to Calvin. do in those first beginnings, assuming some shape, and so speaking unto men, before that the ark of the Covenant was set up and the Oracle, at which they afterterwards received answers. Let the speech of the Lord to Cain be an admonition to us all, when things succeed better to others, then to ourselves, whereupon we are ready to be discontented, or when we are in any want, or any way dejected, to consider that we have not certainly done well, but there is some evilin us, which must be repented of& reformed, and so we shall be restored again: but if we will not thus consider, our state will still grow worse and worse, greater judgements lie at our door, as who do carry ourselves unworthily in not mastering our unruly affections, but suffering them to get an head over us and to bring us under their dominion. And Cain talked with Abel his brother, and when they were in the field, &c. If Verse 8. it be rendered word for word, it is, Cain said unto Abel, but it is not set down, what he said, onely the vulgar latin addeth, prodeamus foràs, the greek Ambros. Hieron. hath it, into the field, and so Ambrose readeth it, but in the Hebrew and Chaldee there are no such words. Jerom thinketh, that Cain told him, what the Lord had said unto him, others that he spake flatteringly, till he saw his opportunity to strike him. No man can tell certainly, what he said, and therefore that must be left doubtful. It is most probable, that he spake so unto Abel, as that he might least suspect, what he went about, that taking him at an advantage, he might strike him unawares the more deadly: for when one man will not speak to another, it is plain that he hateth him, wherefore in speaking he feigned to be in love and charity with him, and not in any hatred. Some Hebrewes say, that he spake unto him in a quarreling manner, after which they went to blowes, and Abel having overthrown Cain spared him, but he rising up again killed Cain, because it is said, He rose up against him. But this is frivolous, for this phrase doth not always employ one being down before, but simply an hostile invading and setting upon another. Ferus addeth further out of the tradition of the Hebrewes, that Cain said to Abel, there is no judgement to come, nor reward in another life, which Abel gainsaying he fell out with him, &c. And no better is that of theirs touching the kind of death, to which he put him, viz. by biting and tearing him with his teeth. It is more likely, that he strooke him unawares with some cudgel, and thus shed his blood. And when he had done, Josephus saith, he hide his body, thinking Joseph. Antiq. Jud. lib. 1. that it should never be known. And to all the wicked maligning, persecuting and slaying the godly, is Cain thus made a ring-leader, it being the common case of the godly to expect such usage at the hands of the wicked ever, whilst this world lasteth. And the Lord said unto Cain, where is Abel thy brother? Luther saith, that Verse 9. Luther. some will have this interrogation propounded by his parents, but is plainly made by the Lord, with whom it was no unwonted thing to speak to men of old, good or bad, by a lively voice, as since he hath done by his Word. The Lord sheweth himself here to be a discoverer of murder especially, above other sins, and that how secretly soever it be done, it shall not go unpunished. He inquireth not, where Abel was, as being ignorant, but as before of Adam, touching his eating of the forbidden fruit to wring out of him a confession of his own sin. But Cain is so far from this, that he both denieth to know, where Abel was, and also carrieth himself most unreverently towards the Lord, saying, Am I my brothers keeper? showing himself hereby to be grown to the greatest height of sin that could be. But the Lord suffereth him not to go on thus, in facing out the horrible sin, which he had committed, but bringeth testimony against him, saying, What hast thou done? the voice of thy brothers hloud crieth to me from the earth. In the Hebrew it is, the voice of Verse 10. bloods, whereupon the Hebrewes, as one noteth, say that it is meant of the Musculus. seeds of generation, which should have come from Abel, for these being thus prevented cried. But he saith better, who expoundeth it by the drops, that are in blood, every one of which crieth against a murderer. A voice is ascribed Occolampadius. to blood-shed by a Prosopopoeia, to set forth, how that, when sin is committed, and no sound is heard thereof any more amongst men, yet there is a loud cry made hereby in the ears of God for revenge. The stones and the Habac. 2. 11. timber out of the wall crieth against him, that buildeth his house by deceit, and the sin of the Sodomites committed without noise in the dark, cried up to heaven. Gen. 2. 19. When a man is dead by wicked hands, so that he can speak no more, yet his blood crieth, especially the blood of Gods Saints, which is most dear in the sight of God: For he careth for them not onely living but dead, which may be a comfort against the fear of death any way. Now therefore thou art cursed from the earth, &c. In that God pronounceth Verse 11. Oecolampadius. Cain cursed from the earth, but not from heaven, one saith, that some hold, that this was thus spoken to keep Cains posterity from despair: but the simplo meaning is rather, as others have it, the earth was polluted by bloodshed, Calvin. and therefore the Lord would that Cain should first have his punishment from the earth, this one act of murder so tainting the ground to him, as that he should toil in his husbandry, as his calling was, but have little store of fruit, and this should be a perpetual punishment unto him. But Chrysostome and Chrysost. Hom. 19. in Gen. others seem to make these two distinct punishments, one upon his soul, cursed art thou of all upon the earth, de terra: {αβγδ} setting forth others upon earth also above all whom he was accursed, as the Serpent before above all beasts, to whom he was most like, first, in that he sought out of envy by fraud to destroy Abel, a most happy man for that faith and piety in him, as the Serpent sought to overthrow Evah being in a most blessed condition. 2 In that he was to this end an instrument of the Devil, and his first instrument amongst men, as the Serpent amongst beasts: the other punishment upon his outward estate, it shall not henceforth yield ●nto thee her strength, that is, any great, but a poor increase. And unto these is a third added in his body, a fugitive and a vagabond shalt thou be on the earth, thou shalt go sighing and trembling, saith Chrysostome, because thou hast abused thy bodily strength unto so foul a murder, that others seeing the trembling of thy members, and thy continual most sorrowful life far worse then death, may for ever fear to do the like. But there are two words used, one from {αβγδ} signifying to wander, the other from {αβγδ} signifying to flee, so that out of an inward terror rising from a guilty conscience, he should always be unquiet and fear, either when he saw any man, or was solitary. For simply to wander and to flee is no curse, it being the common condition of the godly, but they having God Calvin. every where with them, are still joyous and comfortable; Cain having God against him in all places, could not but be ever full of horror: a good conscience in them is a continual feast, an evil conscience in him a continual rack, yea when he had built a city and dwelled therein. Thus Calvin. So that the translation of the Septuagint followed by Chrysost. trembling and sighing, setteth not forth so much the proper meaning of the words, as the effect of the curse inwardly. By Cains reply, Thou hast driven me from the earth, it seemeth that to be cursed from the earth is to be restless in any part of it. Rupertus Rupert. lib. 3. in Gen. c. 6. notably maketh a comparison here betwixt Cain killing Abel, and the Jews killing Christ. For as the earth received Abels blood, so the intelligible earth receives Christs blood, that is, the faithful; and as Abel, blood cried, so Christs blood speaketh, for it speaketh better things, then the blood of Abel, for that spake to accuse one, this to excuse many; as Cain tilled the ground, but had none increase, so the Jews till the spiritual ground of the Law and Prophets without profit; and as he was made a vagabond, so are they to this day. Adam was not thus accursed, for to him, Cursed only, is the earth, saith the Lord, for thy sake, but to Cain, Cursed art thou, &c. A man being deceived and sinning, may by repentance yet be exempt from Gods curse, but the malicious, blood-thirsty and deceiving are so involved in the curse, as that they are seldom ever exempted again. And Cain said to the Lord, My punishment is greater then I can bear. v. 14. Behold, Verse 13. thou hast driven me this day, &c. These words are red three ways, first, by the Hebrewes, as an interrogation, Is my sin greater, then can be pardonned? 2 In the Septuagint and vulgar latin, My sin is greater, then can be pardonned. 3 My punishment, &c. As before word for word out of the Hebrew. For here is no word signifying pardoning, but bearing, and the word {αβγδ} translated, iniquity, is by Pagninus and others skilful in the Hebrew tongue rendered punishment, which it more properly signifieth. This is generally understood by all expositors, as the voice of one despairing: for although it should be rendered by the word iniquity, and so he be taken, as confessiing his sin, as Chrysostome Chrysost. Hom. 19. in Gen. will have it, yet in that he saith it is greater, then can be pardonned, he sheweth his desperation▪ It is somewhat strange, that Chrysostome finding a confession here to be made, answereth that question, Why then was he not pardonned, by saying, that the sentence was past, and therefore it was now too late for him to confess, as it will be for the wicked at the day of iudgement, or being in Hell. For whilst a man liveth, no time is too late to confess and repent, but onely after this life ended, we may rather answer with Calvin, he was not pardonned, because the horror of the punishment wrung his confession Calvin. from him and sorrow, as from Judas, and not the sense of the foulness of his sin, and therefore he was not truly penitent. But this be said, if we red it by the word iniquity, which also the Hebrew word {αβγδ} signifieth. But if we render it by punishment as we do, and as is most proper here, and is confirmed by his expressing of himself in the next words, thou hast driven me this day from the face of the earth, &c. And whoso shall find me, shall kill me. His despairing is, that he made no confession of his sin, nor put up any petition for pardon, as who thought himself altogether given over of God to perish for ever, without all deliverance by his mercy. Behold, thou hast driven me out this day, &c. Here Cain expostulateth with Verse 14. Calvin. the Lord, saith Calvin, as if he were dealt too hardly withall, thou allowest me no place upon earth to rest quietly in, and thou art angry with me, which is meant by saying, and from thy face shall I be bid, so that thou wilt take no further care of me to protect me from danger, and thus I shall go in continual hazard of my life, always perplexed, affrighted, and troubled through the disquiet of my conscience; so that it were far easier for me now to be strike, and to die presently by thine hand. If it be demanded of whom Cain speaketh when he saith, every one, that findeth me, shall slay me? Ambrose answereth, he meaneth either the beasts of the field, or his Ambros. lib. 2. de Cain& Abel. c. 9. own Parents; because there were at that time none other upon earth, but they. But others think better, that Evah was not without many other children, by that time Cain was grown up to be a man, and this murder was committed; which may be probably thought, not to have been much before the birth of Sheth, which was Anno 130, Gen. 5. 3. because he was called thus, as put in the stead of Abel, whom Cain slue: so that he was( doubtless) Gen. 4. 25. the next male, that Evah had after this, unto which it could not be long in those dayes, wherein the Lord made women extraordinarily fruitful for the peopling of the World, and therefore of some of the men upon earth, of whom there were many, it is rather thought that he speaketh this; but it may be understood of the beasts also, seeing all things are enemies to them, with whom God is at enmity. But Ambrose observeth one thing here very well, that Cain is solicitous for his bodily life, and to think of losing that much troubleth him, but for his soul he taketh no thought, so wicked men are greatly affencted with outward things, but they are senseless of spiritual, their mindes are never exercised in considering, what shall become of their souls another day. And the Lord said unto him, he that killeth Cain, vengeance seven-fold shall be Verse 15. taken on him, &c. Why the Lord would not that Cain should be presently killed, hath been already touched, his will was, that he should live such a life for example, as was worse, than any death in toil and labour without profit, being thus forced to remove from place to place, having never any rest, but travail and inward vexation and disquiet, and fears for his horrible murder committed, sighing and crying out, as Chrysostome saith, and giving warning Chrysost. Hom. 19. Calvin. to all others to take heed of doing the like. But Calvin holdeth not this to be the genuine reason, but because the Lord would not have any man at his own will dare to kill him, or any other, as he had done Abel, lest thus men should have grown to an habit of bloodshedding in those first beginnings, which would have tended much to the wasting of mankind. For although afterwards, Gen. 9. the Lord maketh a law for the killing of those, that kill, viz. by the Magistrate armed with his Authority, yet now he would not give to any a commission so to do, and if any without authority from him should do it, vengeance seven-fold should be taken of him. For mine own part, I can see no such difference between the state of the world in Noah's time, when there were but eight persons, and of these times, when there were probably many more, that now men should be altogether inhibited from doing execution upon a murderer, but then commanded it. There must then certainly be somewhat else in it, and that is, the Lord would not have Cain killed, not in favour of him, or that by this charge touching him, men might learn to fear to put any to death, that should commit murder afterwards, but that living still in such a case he might be a continuaal living admonition to all to take heed of murder above all sins. For the sevenfold vengeance here threatened, because it seemeth strange, that one act should have more than one punishment, and an act of killing the wicked, who had shed innocent blood, expositor are much troubled about giving the sense hereof. Some say, the words are to be divided thus, whosoever killeth Cain, there being a stop made Pererius. here by an Aposiopesis, to be thus supplied; shall be punished, and then they will have the next words to be spoken of Cain, a seven-fold revenge shall be taken upon him, according to his seven-fold sinning by envy, by flattery, by plotting murder, by murdering, by doing the first murder, by murdering a Brother,& by lying to the Lord, when he was called in question therefore; thus Chrysostome numbereth them, but not in this sense: others that are for this, number them thus. 1 He sacrificed ill. 2 He envied his Brother. 3 He contemned Gods admonition. 4 He cunningly plotted his death. 5 He acted it. 6 He denied it by lying. 7 He despaired of mercy. Others red the latter words thus, Septimus punietur, so Symmachus. Symmachus. R. Solomon. Lyranus. Whereupon it is gathered, that Cain should not be slain, till the seventh generation from him; which was in a Son of Lamech, of whom he is said to have been slain: others, as Calvin noteth, refer it to the flood, which was in the seventh generation. But thus to expound, is rather to darken, then to give light to the holy Scriptures. The speech is plain, he that killeth Cain, and not Cain, shall have vengeance taken on him sevenfold, that is, shall be most severely punished, the number of seven being usual to set forth many, not because Cain was not worthy to die, but because it was against Gods will, that he should be yet taken away, by whom others might be deterred Vatablus. Musculus, &c. from murder. For when God maketh an express decree, for any man to go against it, in what kind loever it be, it is intolerable: yet some say, it may also be otherwise understood, that he shall deliver Cain from the seven punishments at once inflicted upon him for his seven sins before name: but this is plainly against the sense; because Gods care is altogether here to keep Cain from being killed, unto which what force could there be in saying, that who so killed him, should exempt him from many punishments at once? Chrysostome saith, that a seven-fold punishment is set for him, that should kill Chrysost. Hom. 19. in Gen. Cain, because in taking him away from bearing the punishments laid upon him for his sin, he made himself guilty of the same seven-fold sin, and so was worthy himself to bear a seven-fold revenge, which reason is not to be disallowed. Therefore he that killeth Cain, the word therefore is {αβγδ} compounded of {αβγδ} and {αβγδ} as some will have it, signifying not so, or it signifieth surely as Vatablus. Vatablus rendereth it. And God set a mark upon Cain, &c. what this mark was divers have conjectured diversely, some of the Hebrews will have it to be an horn fixed upon his forehead, others a dog, that ran every where before him, others a Letter of his name, wherewith he was branded, others a truculent aspect, and others a continual trembling, as Munster relateth: Munsterus. but all these are vain; because it is only a mark, but not expressed what. It was therefore some outward visible mark set upon him conspicuous to all that looked upon him, and admonitory to refreine from laying hands upon him, but undeterminable in particular what it was, as Ferus saith a mark making him infamous amongst men for ever. It is a fond conceit, that Josephus uttereth here, that God being pacified with Cains sacrifice would have his life joseph. Antiq. lib. 1. spared, and as fond is that of some others, that he was spared to repent; for this is against that which was said before of his case differing from that of Adam, and for his sacrifice, it is plainly said, that the Lord gave no respect unto it. Cain therefore went out from the presence of the Lord, and dwelled in the Land of Verse 16. Nod. As he had said, from thy face shall I be hide, so Cain now having received his judgement, goeth from before the face of the Lord, that is, not so, as if God did not see him any more in the place, to which he went, for all places and things are manifest to his sight, but from those parts, where God used Calvin. to appear and to talk with men, and in going from hence, he went also from under his protection to led a miserable fugitives life in other places of the earth, according to the doom upon him; and it is not to be thought, but although he became thus, as it were, a banished man, yet he preferred thus to go away, avoiding the presence of an angry Judge; thus almost also Calvin. Ferus saith, he went from his Parents and their family, where the Word of God was, which he could no more endure, and so he went from the presence of God, for where the Word of God is, there is God, or he thought happily, although the earth was there cursed to him, yet in other places it was not, and therefore he might till it more profitably elsewhere: And dwelled in the Land of Nod, in the vulgar latin: Habitavit profugus in terra; Hieron. tradit. Hebr. he dwelled a fugitive upon earth, for Nod, saith Jerom signifieth, profugus, vagus, instabilis,& sedis incertae. But it is most likely, that the place, where he kept wandring up and down, was hence called Nod; because all places come to have names upon some occasions in time, being before not so name. Josephus saith, that he built a Town called Naid, after that he had long Joseph. Antiq. Jud. lib. 1. c. 11. wandered in many parts, being a most wicked man, and falling to new divices to cousin and beguile other men, whereby he was enriched. And thus the judgement of God took effect upon him, the same word being used to name the tract of ground, where he wandered, that was used in the sentence against him, from {αβγδ} to flee. He had not then any certain abode a long time, his dwelling being but a keeping within a certain compass, wherein he was always going and coming: that place at length attaining the name of Nod there from, on the East from Eden, not from Edom, as Musculus saith, some Greek copies have it, but erroneously, who also well observeth, that the Musculus. way to be of an uncertain and unstable life always turmoiled and tossed about without comfort, is to be wicked, and so out of Gods protection, and to do; as one hidden from the Lord, but to live as in his presence, righteously and holily, is contrariwise to be in a firm and most stable condition. And Cain knew his wife, who conceived and bare Hanoch, and he built a Cily Verse 17. and called it by the name of his Son Hanoch. Here it may be demanded, how any woman durst adventure to mary with Cain being so accursed? Ans. It is most likely, that he was married before, although it be not mentioned, and so he took her in his travail along with him if it be demanded, where he had a wife, seeing there were yet no women that we red of: it is answered, Adam had many children both Sons and Daughters, which are not spoken of, and one of these Daughters being his Sister as the necessities of Calvin. those times required he had to wife. But why is his generation set forth, before any other, that was better? To this Luther answereth, that it is done Luther. so, because the wicked are before the Godly in this world: first, is that which is natural, and then that which is spiritual. But Cain being the eldest Son of Adam, order requireth to speak of his generation first, as the generation Gen. 36. of Esau is afterwards spoken of before Jacobs. But whether was this the first Son of Cain, Answ. Happily he had other children before, although they be not spoken of: for the purpose of Moses being only to set forth his line in one to Lamech, concerning whom he had some remarkable things to writ, he passeth over all others. For the name, Hanoch, it signifieth to instruct, Fagius. or to season, this Son being so called; because he was instructed and seasoned with conditions most like his Father. But how doth this History agree with his curse, he is condemned to be a fugitive and yet buildeth a City first of all others? Answ. It is to be thought indeed, that he first built a City and houses to dwell in, the more Godly dwelling in Arbours, or Cottages in Calvin. the open Fields, as who were not afraid of hurt, having God on their side, but this wretch being full of fear devised the building of a defenced City, first for his greater safety, and happily, that therein, as Josephus saith, he might have all his wicked brood together, to teach them, and to sand them out to exercise Robberies upon others. But what inhabitants could he have to put in this City, or builders to build it, if Hanoch were his first Son, and soon after his birth, he fell to building of it, because there seem to have been no more now with him, then his wife and this child? To this St. Augustine answereth, Aug. lib. 18. de Civit. c. 8. that it is not necessary to hold, that he was his first, although none other be spoken of before; because many are by Moses passed over in silence, which belonged not to the course of his History, and we know, that sometimes the younger have been most beloved, as Joseph by Jacob, and so though this were youngest, Cain for his love to him specially might call his City after his name. But it being granted, that he was his first-borne after his banishment, yet it is not necessary to hold, that he fell immediately after his birth to building, but certain hundreds of years after, in which time his posterity might become most numerous. Thus Augustine. And it is no wonder, that Cain, before he dyed, had people enough, that came of him to replenish a City, seeing Jacob had in less then 400 years 600000 that came of him, and in latter times, mans life growing much shorter: Ludovicus Ludovicus Vives. Vives writing upon Augustine de. civit. Dei saith, that in spain there was an old man, that lived to see an 100 Housholds, that came of him. Here we may see, which was the first City in the world, viz. Hanochia, and that as clothes, so Cities are Monuments of sin. And as Cain built the first City, so Romulus, who like another Cain slue his Brother Remus, built Rome, the chief City of the World. The Greeks held, that Cecropia built by Cecrope was the first built City in the world, and the Egyptians, that Thebes was the first, but erroneously, for the one was not, till the time of Moses, and the other was built by Misraim the Grand-child of Noah. One Annianus saith, Ber. Annianus. that this City stood near the Mount Libanus on the East of Damascus, and was the habitation of Giants, the ruins whereof remained to his time, the Inhabitants thereabouts saying, that it was Cains City. The vain glory of Cain amongst other vices of his did not a little hereby appear, that by calling this City after his Sons name, and by building it, he sought immortal famed to his posterity, but this is a poor honour to such as are appointed to perdition, to have their glory blazoned upon earth, when they are in the midst of hellish torments. And unto Hanoch was born Irad, &c. v. 19. And Lamech took to him two wives, Verse 18. Adah, and Zillah, &c. The posterity of Cain is here onely lightly touched unto Lamech, who was the sixth from him, and then somewhat is spoken onely of his sons, in whose time it is supposed the flood came, when his stock was quiter cut off, and therefore his line is drawn no further, but hast is made to speak more largely of those, that were better, both how long they lived, at what age they had each one the son nominated, and unto one son still is added a mention of more, both sons and daughters, none of which is done touching Cain and his issue, to show in what little account the wicked are with the Lord. Touching Lamech, Lyranus. the Hebrewes say, that before the flood it was a common thing for a man to have two wives, one for the procreation of children, who so soon, as she had conceived, was put apart in widdows array to live solitarily, till she was delivered, and the other for pleasure, who was gorgeously appareled, and had something given her to drink to keep her from conceiving, that she might always keep her husband company, and such was Zillah taking her name for this from {αβγδ} signifying a show, becuse she lived continually under the show of her husbands wing. But this is vain and confuted by this very text, because as the one, so the other is said to have born children. It is noted by some of ours here, that Lamech was the first, who sinned by Calvin. Polygamy, contrary to Gods first Ordinance of joining one onely woman with one man, his licentiousness and wickedness appearing the more hereby, so likewise Ferus. But whether Polygamy in elder times were a sin or no, is much disputed amongst the learned, being by some defended, and by others impugned. Peter Martyr argueth strongly for the defence of the lawfulness Pet. Martyr in 1 Sam. of Polygamy, alleging Chrysostome, and Jerome, who held it tolerable in times past, and Augustine, who argued, that it was neither against nature, nor against any law, nor against custom, and that holy men were not lead unto it by carnal lust, but by a desire to increase mankind. And even in these Evangelicall times he allegeth Socrates, relating, that Valentinianus a godly Emperour had two wives together, neither was he reproved by any of the Fathers therefore; and of Charles the Great it is reported, that he had four wives besides concubines. But, whatsoever may be said for Polygamy of old, it is strange, that any living by rule should be so far overseen, as to use or tolerate it under the Gospel, wherein virginity is rather commended to all, that can contain, and such as cannot, are onely allowed every man to have his own wife, not wives, and that it was an impeachment to have more at once appeareth, 1 Cor. 7. because Bishops and Deacons are to be chosen not from amongst the Polygamous, 1 Tim. 3. but such as had onely one wife a man, which if it had been no sin to be Polygamous, should not doubtless have been so ordered. And howsoever there are arguments brought for Polygamy, yet there are grounds, that may seem more firm, that it was never lawful, as from the first institution, not two but one woman onely was made and brought unto Adam, whereupon see, what is said, Mal. 2. 15. And Tremelius standeth firmly for a law against having two wives at once, Levit. 18. 18. Thou shalt not take a wife to her sister, which may as well be rendered, one wife to another, for so also the Hebrew word will bear. Whereas the holy patriarches then may seem to have offended in this kind, and David and many more; It is answered, that the Lord dispensed with them, as for other reasons, so for signification, as Justin Martyr argueth touching Jacob in particular. Unto which we may add, that one special reason might be for the increase of posterity, whilst the Church consisted of one onely people, that is, till Christs coming, that the innumerable increase promised to Abraham might thus with the more celerity be made. But now all people being Gods Church, all are to be held to the first instituon, Matth. 19. 4. And adam bare unto him Jabal, he was the father of such as dwell in tents, &c. Verse 20. Marlorat. Jacob is called the father, because the author of Tent-making and of removing Tents and cattle, from one place to another, that still they might have fresh pasture, and be brought in at night, and so prosper the better, and be kept together with the more facility, which tended to the great benefit of the owners. It seemeth by this, that Abel and others, who had kept and fed cattle before, had not yet devised the setting up of Tents, wherein they might harbour, that looked unto them, which was a great discommodity, both they and their cattle being the more exposed to dangers, and to many hazards. Wherefore when this was invented, it was worth the recounting,& by whom, as also by whom music, and quibbling in brass and iron, were invented, as in the next words, viz. by the posterity of Cain, that howsoever they were a Calvin. graceless generation, yet we may see, that God did not sand into and maintain such in the world, but for some external good to the world. For the skill of ordering cattle rightly, and curing their diseases, which Jabal doubtless had, is very beneficial to the Common-wealth, and the music of Jubal next spoken of was afterwards translated to the worship and service of God, and brazen and iron works are for divers uses most necessary, of which Tubal-Cain the next son of Lamech is said to have been the author. The knowledge of astronomy, of philosophy, and of all the mathematics also, whence came it first unto us, but from the Heathen. So that we may make use Musculus. of the wits and inventions even of wicked men for our good in this world. And it is to be noted, that inventions tending to profit are first, and then those that that tended to delight, Tent-making and the care of cattle is first, and then music. Ferus turneth all this another way, that necessity made these men artificers, because they could not have such benefit by the ground. And he will have the first, the author of covetousness, the second of Luxury, the third of war, and the fourth of pride in apparel. Tubal-Cain Verse 22. the third son of Lamech, in stead of a brother happily coming at the same birth, as Jabal had, is said to have had a sister, name Naamah, fair, as adam before had her name from neatness and fineness, here then is some intimation of the beauty of the daughters of men more plainly spoken of afterwards, Gen. 6. 2. The rabbins say, that all the world were in love with Naamah, and that of her were born evil spirits. And Lamach said unto his wives adam and Zilla, hear my voice( ye wives of Verse 23. Verse 24. Lamech) &c. For I have slain, or I would slay, a man, to or in my wounding, and a young man, to or in my hurt, if Cain shall be avenged sevenfold, truly Lamech seventy times seven fold. This passage, because of the abrupt bringing of it in, nothing being before told of that which Lamech did, is most difficult, and by some thought inexplicable. The obscurity of it hath certainly bread great difference amongst the Learned, about the expounding thereof. Many understanding Catharinus. it of an old tradition amongst the Hebrews, that Lamech was much addicted to hunting, but growing old and somewhat dim-sighted, he used to take his son Tubal-Cain with him, to espy the wild beasts, which he might shoot at, going on in which course, it happened upon a time▪ that Tubal-Cain seeing something russeling in a bush, which he supposed to have been a wild beast, directed his father to shoot at it, which he having done and killed it, found it to be Cain, that was lurking there, whereupon he was moved against the young man, that he beat him with his bow, till he had killed him. Many, I say, grounding upon this, expound that which is here said thereby, as if Lamech did in thus saying, judge himself worthy not onely of seven fold revenge, as the Lord had threatened, for his killing of Cain, but of a far greater, in that he had thereunto added, the murdering of Tubal-Cain also. This Jerom speaketh Hieron. Epist. 125. ad D●m●sc. M●●o●u● nostrorum ista s●●tentia est, quòd putent in septima generatione, ab Adam, Cain à Lamech interfectum, &c. Calvin. Fagius. of, as a thing received from antiquity. This, saith he, is the opinion of our ancestors, that they thought Cain to have been slain of Lamech in the seventh generation, but not willingly, as we have red in a certain Hebrew book. Thus also Lyranus, Rupertus, Cajetan, &c. Now I confess, if it were certain, that Lamech did thus kill Cain, I should soon be satisfied for the meaning of these words. But it soundeth like a devised tale, whereupon Calvin, and Fagius call it putidam fabulam; because Cain did not so flee the presence of men, till Lamech time, as to consort with the beasts by shrouding himself under bushes and thickets, for he built a city, and therefore without doubt he dwelled in it: again, if Lamech the sixth from him were so old now, how could Cain be alive to that time? Moreover, there is no certain credible author of this story: for whereas Josephus is alleged by Tostatus, he speaketh not of it, but onely, that Lamech had 77 sons by his two wives,&, happily conceiving, that in the 7th genration joseph. Antiqui. lib. 1. c. 2. vengeance should be taken upon Cain, which was now come, he called his wives and said thus unto them. Others therefore hold, that Lamech slue not Cain, but only some other young man, whom he calleth a man,& a young man, of wch he made confession and was truly penitent therefore, thus giving sentence against Theod. quaest. 44. in Gen. himself, and escaping all revenge at Gods hands; thus Theodoret. And from this Chrysostom doth not much differ, who saith, that Lamech having done wickedly in secret, was touched in conscience therefore, and so voluntarily Chrysost. Hom. 20 in Gen. accuseth and condemneth himself, as worthy of a greater punishment, by far, then Cain, because Cain slue but one man, he two, Cain had no such frightening, but he was warned by Cain's example, and therefore he saith, that he had slain a man, and a young man to his hurting and wounding, because the hurt of it should redound to himself, so much, saith Chrysostome, did he profit by that, whereby God intended others should take frightening, namely by his making Cain an example to all Murtherers. But of the foresaid History of Lamech his killing Cain, and another, he saith nothing. To this I cannot yet subscribe; because the whole generation of Cain, for ought that we red, was wicked, and if Lamech had been better, Moses doubtless would have given us some hint thereof for the comfort and instruction of posterity in future times, as he doth of the goodness of Enos, v. 26. Certainly so famous a thing at this time should not have thus been involved in obscurity, Moreover, if this should be taken for a penitent confessing, why may not Judas also be said to have confessed his sin penitently? this man confessed to his wives, he to the high Priests, neither to God. Lastly, the words will not well bear any such sense, If vengeance be taken of Cain seven-fold, of Lamech seventy seven. Now vengeance was not taken on Cain seven-fold, but threatened to the killer of Cain; and therefore to argue from vengeance upon the killer of Cain, to Lamech a killer of others doth not agree, but rather to the killers of Lamech for his murders. Suidas reporteth, that Lamech slue the two Brethren of Henoch most Godly men, and therefore he thus censured Suidas in verbo Lamech. himself, and was accordingly most grievously punished. Some Hebrews again expound them another way, as an Interrogation, Have I slain a man, or a young man, as Cain did? And if not, certainly, if seven-fold vengeance shall be taken upon the killer of Cain, seventy times seven-fold shall be taken upon him, that killeth me, which, they say he spake to his wives complaining of the violence and slaughters made by his sons, now that they had Iron Instruments, whereupon they said, surely it would for this come to pass, that men would seek out the Father of such children to slay him. But the words are not Interrogative, but affirmative. There is another Exposition of Calvin, which seemeth to me to come nearest to the truth of any Calvin. Expositions hitherto brought, who understandeth these words, as a challenge, as if Lamech in ostentation of his manhood should have said; Do not think, that ye have a coward to your Husband, for I do so little fear the face of any man, as that I could wish now, that I had a man, yea a young and most valiant man to encounter with me, for so I would kill him at my peril, whatsoever should come of it. He saith moreover, that it is most likely that his wives first dealt with him about his cruelty, of which many complained, seeking by gentle persuasions to win him to more mildness: but he was so far from being won hereby, that he thus breathed forth his cruelty more and more. Some, saith he, by these words, in my wound, and in my hurt, understand, as if he had said. If I were hurt and wounded, I would kill, &c. And therefore much more being well and sound: but he rather prefereth this, If any man should hurt and wound me, and thus provoke me, I would kill him, whatsoever he were. As for the following words, if Cain be avenged sevenfold, &c▪ He expoundeth this, as a mocking at Gods judgement, as who feared no revenge to be taken on him, if he should commit murder. There are other Expositions brought also, as if Lamechs wives denied to company Fagius. with him either for his freity, or for the judgement, which they thought, was now at hand, upon him and his Family being the seventh generation, as they understood the threatening before uttered against Cain: thus Fagius relateth. But not to stand about repeating or confuting any more interpretations; I think that of Calvin the soundest, if it be a little thus supplied. The third Son of Lamech was spoken of immediately before this, as the author of Iron and Brazen works. Lamech therefore being now furnished with weapons made by him, cometh in to his wives, vaunting himself like a profane man, as if he had said: Being thus provided, I would now see the man, that durst do me any hurt, or give me any wound: for so I should soon be avenged on him with the shedding of his dearest blood, be he what he may be, a man, yea, a young man, and most strong, and in thus doing, I would not fear, but God would take my part much more, then he did Cains: for he having killed his innocent Brother Abel, that did him no wrong, was yet by God defended, who threatened seven-fold revenge upon any, that should kill him, and therefore, if any should attempt the like against me, he would lay much sorer judgements upon him; because this my killing of men should be upon injury offered me, whereas his was not. But neither do I think, that Lamech was serious in saying thus, but spake it in the way of deriding, all fear of God being cast from before his eyes. And thus, as this race began wickedly, so the Lord would have us take notice, that it still continued, and was all not long after swept away with the flood, when they had filled the Earth with cruelty, and other razes by mingling with them in Marriage, came to be likewise corrupted, and to be associates with them in their wickedness, all but Noah and his family. And thus the words, if Cain be avenged seven-fold; that is, vengeance seven-fold, shall be taken for Cain, for Lamech seventy and seven-fold, do most aptly agree. That we shall, not need curiously to insist upon these last words, but by them understand a manifold more grievous revenge, is plainly by another like place, where the Lord Jesus being asked, Should I forgive my Brother seven times, answereth, I say not unto thee seven times, but seventy times seven, that is, many more times by far, so that it is not worth the speaking of, that is laid hold upon by some out of Josephus, telling that Lamech had 77 Sons, as if herein it were alluded to them. Or if this pleaseth not, because the Verb is in the Preterperfect tense; I have killed: we may with Ferus say, that having been a murderer, he was now tormented in conscience for it, as Judas, and so breaketh out into these speeches despairingly, as Cain uttered words of despair before. And Adam knew his wife again, and she bare a Son,& called his name Seth, &c. all Verse 25. agree that although no mention be made of other children between Abel and Seth, yet Evah had many others, before this: for Seth is said to have been born Anno 130. of Adams age, all which time certainly was not spent, when it is Gen. 6. 3. to be thought, that mankind was most fruitful, without issue. But after that Cain had slain Abel, it is most likely, that Seth was the first, that was born to supply that great loss, and was the first of that line, of which Christ came, whom Moses chiefly respected in his Genealogies; whereupon he had his name Seth, signifying a foundation, or one put, according to Fagius. And he Fagius. is rightly said to have been given in Abels stead, because he was a most godly man, as Josephus, writeth, giving himself to study and learning, soaring up Joseph. Antiq. lib. 2. even to the knowledge of the course of the stars, and such as he was, were his children after him, who wrote upon two Pillars such things, as they had by long study found out, the one being made of Brick, the other of ston, Suidas. which last, he saith, continued in the Land of Syria to his time, and Suidas saith, that he for his virtue was called a God, whereupon it is said, Gen. 6. of his posterity, that the children of God saw the daughters of men, that they were fair, &c. And to Seth was born a son, and he called his name Enos, then men began to call upon the name of the Lord. In the Septuagints translation it is, He began to Verse 26. call on the name of the Lord, and so in the vulgar Latin, but thus in the Hebrew and the Chaldee, and doubtless, not the act of one man, but of more is here noted being instructed by that one Seth, and it is, as if he had said, When Seth began to have children and had a family, he expressed his piety by this, that when as others generally were profane, he yet set up the worship and service of God in his family. Cain and his posterity were wicked, others not mentioned, that came of Adam and Evah were not famous for any goodness in them, and therefore it is likely, that they are not mentioned: so that between the death of Abel and Seths birth and growing up to have a Family there coming a long space of time, wherein the Worship of the Lord was neglected by Adams children, for of him Moses speaketh not, it is worthily observed here, as a thing to be noted, that now Religion, which was in a manner hitherto banished, began to be put in practise again. There cannot then be a Seth, that is, a godly man, but he is known by the exercise of prayer in his family, he that maketh this no part of his care, is rather after Cain, then after Seth, and so unworthy to be member of Christs Church. One saith, that now first, God was called upon by the name Jehovah, being not called upon Cajetan. by this name before this time, but this is frivolous. The Chaldee Paraphrase, for beginning to call upon the Name of the Lord, readeth it, profaning Chaldee Paraphrast. Fagius. the invocation of the Lords Name, which some think, was by turning the true worship of God into the worshipping of idols, so saith Fagius. Maimony saith, that they worshipped the stars, and made Images to them, and swore by them, and forgot God, and that Enos was entangled with this error. The word {αβγδ} indeed signifieth either to begin, or to profane, or to kill, but when Moses is speaking of the Godly, to hold, that he telleth of polluting Gods worship, is absurd, and therefore this is to be rejected by the judgement Calvin. Oecolampadius. Musculus, &c. of most, and the other of beginning holy devotion, to be embraced. The name Enos signifieth a miserable and calamitous man; Seth by calling his son so, presaging the condition of the godly in this world, they are full of calamities and miseries always in this life. So Musculus. CHAP. V. THis is the book of the generations of Adam, in the day that God created him, in Verse 1. the likeness of God made he him. Moses having done with Cain and his wicked race, now returneth to Seth, a son virtuous and godly given to Adam in stead of Abel, concerning whom and his father Adam, ye and all his posterity he saith, that having lived so many yeers they died, that the justice of God might appear in striking with death, as he had threatened it upon the eating of the forbidden fruit, whereby it appeareth, that as Adam, so all his posterity Musculus. was guilty of that sin, as is further declared, Rom. 5. Of the death of Cain and his posterity nothing is said, nor how long any of them lived, because God had cast him and his out, and so seemed no more to regard either their living or dying, both being as it were, of foreigners, and not of the Lords domestics, of whom onely a register is kept, to show, that they belong unto him, and that he never doth nor will forget them. Moreover, by his setting down the yeers of each mans life wee may easily gather the yeeres of the world from the Creation to the flood, and because he goeth in one race onely, which continued even then, all others being omitted, thereby measuring the times, he did it certainly to intimate the promised seed to come of that race, who together with his onely shall continue for ever, when others shall be destroyed, as Luther partly noteth. This is the Luther. book, or catalogue of generations from Adam, and so forth. Now he is said again to have been made at the first in Gods likeness, to prepare to that, which here followeth of his begetting a son in his own likeness, and image, for I doubt not, but as Adam is said to be after Gods likeness for his Lordship Verse 3. and authority over all creatures upon earth, he being, as another God amongst them, and such an one, as in whom Gods glory did most shine, for which he is said by the Apostle to be the image& glory of Gods. So Sheth is said to be after Adams own image and likeness for the dominion, that he should 1 Cor. 11. 7. have after him above all others,& for that excellency found in him, much like to that in Adam before his fall, the Image of God, which is in righteousness and holinesse, which was decayed by Adams fall, being by grace in this man much repaired. For when it is said, he begot a son in his own likeness, it is not meant, that he was such by the power of generation, for by nature and generation, since the fall, we are all corrupt, but he begot a son, whom God sanctified so by his grace, that he was in Adams own image, that is, holy and full of excellent graces, as he was by his first creation, although not in perfection, as Adam himself never was holy, as God, in perfection, in whose Image he is said to have been made, but so as man fallen is capable. Now being such, he saith not yet, that he begot one in Gods image, but in his own, because mortal, whereas this was one thing, in which Adams likeness unto God at the first stood, that he was immortal, but now both he and all his must needs die from the worst to the best, because the very best is a sinner. To this effect Musculus having scanned divers expositions of this similitude concludeth, he was in Adams similitude, because a man endued with reason, and Musculus. Lord of the earth, and because of sin obnoxious to death and corruption, as Adam was. But neither he nor Calvin seem to favour this, that he is said to have been in Adams likeness for his holinesse, or peculiar excellency, but as other men commonly were, yea some will rather have this image to be in sin and corruption. But this is most improbable, that Moses being about to set forth an holy strain, in beginning with the first thereof, would begin with his corruption by sin: for this certainly had been a more fit entrance for the history of Cain, or of some other wicked generation. This similitude then, as I said at the first, stood in a certain peculiar excellency of Sheth, which in Adam was a likeness unto God: for I cannot see otherwise, to what end that of Adams being made after Gods image, should here be first repeated, but that the next man spoken of, as like unto him, that was like unto God, might be understood to be like unto God also, so far forth as a mortal man, bearing about with him flesh and blood can be. Moreover, it seemeth by the joy, that our first parents had in Seth given them in Abels stead, a godly son, and by their good educating of their children, teaching them to serve God, and to offer sacrifice, as before was shewed, and because Adam is reckoned by Luke as one of the holy line, of whom Christ came, that Adam, although sin entered to all by him, yet was himself a faithful and holy person, and therefore Seth is said to be like unto him, a man truly having an earthly body, as he had, according to the last words, Vers. 2. He called their name Adam, read Earth, but as he was like unto him herein, so he was in the better part, the heart and the mind also, and such a son, as he desired to have, as from whom in his posterity onely mankind should after the flood be propagated again, as all were at the first propagated from him alone. For if Adam had continued still in his corruption, and had not been sanctified by Gods grace, there had been a time when the holy Seed Christ was preached altogether in vain, forsomuch as God by speaking of him, preacheth him so soon as man was found but to have sinned, and the devil must have had some for his before the Lord, and so all ordinary means of converting, and sanctifying others should have failed, whereupon the wicked might have had some colour to open their Irenaeus bringeth divers reasons to prove Adam one of Gods elect, lib. 3. cap 33. &c And Epiphan●us likewise contra Haeres. 46. and most of the Fathers were of the same opinion. mouths in defence of their wickedness, because there was no teaching or praying or means to make them better. If any shall marvel, that Abel was not likewise said before to be in Adams own image, forsomuch as he was godly also; I answer, that because he was soon cut off, Moses maketh no large relation of him, but now coming to one, whose seed continued from generation to generation, in prosecuting whose history in his posterity he intended to be large, he setteth down in the entrance of his history such circumstances, as might make for his further commendation, not that Abel was not such, but because his short abode here required none other, then a short narration. And so I have done with the third verse also, before I come at it upon occasion of Gods Image, wherein Adam is said to have been made. So that now in these three there is nothing more to be expounded, but that it is said, ver. 2. as is no where else, he called the name of the male and female Adam, but it was, he saith in the day, that he created them, in alluding to Gen. 1. 27. before that the History of the womans creation is particularly set down: for when man was first made, although he be said to be both male and female, yet there is none other name used but Adam, till that the woman was separated and distinguished and built up by her self, thus having the name of woman by Adam given unto her. For one hundred and thirty yeers of Adams age here mentioned, the Septuagint red two hundred and thirty, and in the yeeres of others they do much differ also from the Hebrew, in so much that whereas by this catalogue of ages it appeareth, that from the beginning to the flood there were but 1656 yeeres, according to their reckoning there were 2242 yeers. Saint Augustine discussing this at large, and noting, that for Aug. lib. 15. de Civit. Dei, c. 13. five generations together the difference of the Septuagints is onely in the first number of yeeres, before the birth of a son, they commonly making them many more, then the Hebrew doth, but the yeers reckoned after, they make so many fewer, so that the whole age of each man being brought together, from the first to the last, agreeth with the whole reckoning in the Hebrew, but in the sixth generation and others this order is not kept, he, I say, noting this, saith, that there was fault in such, as at the first copied out the Septuagints translation, who not thinking the number of yeeres material, wrote them out carelessly, and for the five former generations, he thinketh, that the Septuagints themselves ordered them so, that it might be thought the more probable, that those men lived so long, seeing every one was 200. or near 200. yeers old, before that they were grown up and able for generation, supposing, that if they had put it down otherwise, according to the Hebrew, it would have been held incredible, that any man should live so many hundreds of yeares. And to this of Augustine do I subscribe; because the original copy must needs always be truest, and translations must be corrected thereby, especially seeing it is the complaint of many, that the Septuagints translations do much differ amongst themselves, and it is generally confessed, that there is not any pure copy of theirs to be had at this day. But at the great number of yeares, to which Adam and others lived many do much stumble, thinking, that it cannot be true, that any should live so long, or else that they reckoned a far shorter time for a year, then we do, and they inquire also, why not one lived 1000 yeares amongst them all? Adam lived 930 yeares and dyed, and Methushelah, who lived longest of all, Verse 5. dyed the year of his age 969. But neither are their yeares to be understood otherwise then ours, nor is it incredible, that men should then live to so great an age. Some have thought, that Moses followed the Egyptian account, who counted their yeares by the Moon, that is 36 dayes for a year, ten Lunary yeares for one Solary. But so Henoch and Cainan should havé gotten children at six yeares of age, seeing they are said to have begotten at 65 or thereabouts, and he that lived longest, should not have lived to 100 yeares, whereas some live so long and longer to this day. But that Moses counted his yeares as we do, by twelve moneths is plain from the reckoning that is made of one year in Noahs time whilst the waters were going and coming. For Noah went into the Ark the 17 day of the second month, immediately after which the waters fell 40 dayes together, and prevailed from their first arising 150 dayes, to the 17 of the seventh month. After which they decreased to the first of the tenth month, that is 73 dayes, from which Gen. 7 11, 12. time yet Noah stayed 40 dayes, and then opened the Ark, but it being opened at the Window he stayed yet from the end of those 40 dayes to the first Verse 24. of the first month fifty, before he uncovered sending out at times a Raven and a Dove by the window, but yet he came not forth till Gen. 8. 5. 6. the 27 day of the second month, that is 56 dayes after, all which being put together make 365 dayes at the least, the ten above a year Gen. 8. 13. being deducted also, and yet all this Line is precisely noted to have been but one whole year, for Noah entred the ark in his year 600, and came forth in his year 601. again, for the greatness of their age, if we consider Gen. 7. 11. Gen. 8. 13. both the great need, that was thus to prolong their dayes for the increase of mankind, and for the finding out of the knowledge of many things profitable for the life of man, and the great strength of mens bodies, they growing still and waxing stronger, till they attained to the age of 60 yeares at the least, as appeareth in that, none are said to have gotten children, till they were past that age; I see no reason why it should be thought inc●edible, that the Lord should prolong their lives to such a number of yeares, beyond the time, that men live now a dayes. Moreover the bodies of men were then in perfection, as God at the first made Adams, the humours being equally tempered, and their diet was simplo, and the fruits of the earth, before the flood, were more wholesome, whereas since there hath been a declination in the nature of man, and by the flood, salt waters being brought upon the earth, the fruits of it were more corrupt, which appeareth, in that flesh was after allowed to be eaten. And therefore it is to be noted, that immediately after the flood, the age of man grew far less, from 900. to 600. 500. 400. and 300. as appeareth Gen. 11. Berosus and Plinie were of opinion, that man could never live much above 100 yeares; because, as Pliny saith, the heart of man groweth till 50 Plin. l. 11. c. 37. yeares of his age, but thence forward it decreaseth again as much in 50 yeares more. But by the relations of the same Authors, this is false. For Pliny teleth of men that were found in the time of Vespasian the Emperour, some 140, and some 150 yeares old. And Josephus allegeth, Berosus and Manethon teling ●oseph▪ Antiq. lib 1. c. 3. of some that lived 500 or 600 yeares and more, and unto them he addeth Mochus, Estieus, Jeron: Egyptius and many more making the like relations, but unto a full 1000 yeares no man ever lived, as Irenaeus saith, to show the Irenaeus. frailty of mans life, as being of no longer time then that, which is with the Lord, but as one day, for with him a 1000 yeares are but as one day, or as Oecolampadius; because 1000 is a number of perfection, so that they all dying before this, it was hereby intimated, that no perfection of grace is to be attained to in this life, and yet herein it was showed, that God could have made man to live for ever without dying, if he had not sinned, as well as almost 1000 years. Sheth lived 105 yeares, and begot Enosh. It is not necessary to hold, that Verse 6. this was his first Son, as neither touching others, that follow, for it is not to be imagined, that they went so long without all children, but this was he in whom the line went to Noah, and therefore, others being omitted, he only in particular is name, especially for Christs sake, for whom chiefly the Lord would have these things registered, that we may see through what families his line ran throughout all ages. And Henoch walked with God after he begot Methushelah 300 years, and Verse 22. begot sons and daughters; of Henochs walking with God by pleasing him, and of his translation I have entreated, Heb. 11. 5. as also of his Books and Prophesying, Jud. Epist. v. 14. so that I may well spare the labour of discussing those things here. And Methushelah lived after he begot Lamech, 782 yeares. This was the Verse 25. longest liver of all, and yet no question can from the Hebrew text arise touching him, what became of him in the time of the flood, for he dyed that very year, as is most probable, the first month, whereas the flood came the second, as will appear to him, that shall compute the time. For Lamech begot Noah the 182 of his Age, and Noah being upon 600. the flood was sent, which together make 782, to which yeares add the 187 of his age, when he begot Lamech, and all together will make the just age of Methuselah, here set down, viz. 969, which yeares he might be said to live to, although he attained, but to the first month of the last of them. But by the Septuagints translation 804 yeares are ascribed to Methushelah after the birth of Lamech, which, although Lamech be made 6 yeares older, before the birth of Noah, as indeed they make him, yet come not to be ended, till 16 yeares after the flood. So that here is a plain corruption, yet not in all copies, for Saint Augustine saith, that he had seen three Greek copies, one latin, and one Syriack, whereby Methushelah appeareth to have dyed six yeares before the flood. Lamech lived 182, and begot a son, and called his name Noah, saying, this Verse 29. same shall comfort us ●●●cerning our work and sorrow, &c. There is a word in Hebrew called {αβγδ} s●●●●fying to rest, from whence this name is given, and because in resting there is comfort to such as are weary, this reason is rendered of this name, he shall comfort us, and yet the word {αβγδ} signifying comfort is somewhat near to this, but the former denomination doth better agree. This Lamech spake doubtless, as all expositors agree, by the spirit of prophesy, being weary, as others then were, of the manifold miseries, which daily increased upon them, as the World was more replenished with people, who grew worse and worse, whereupon it is most probable, that the earth being once accursed for Adams transgression, became yet more accursed of God, making the toil and labour of man the greater to till it, that they might have fruits sufficient out of it to live upon, whereas in those dayes they had no flesh or fish allowed them, but were penned altogether to such things, as grew out of the ground for their sustentation. Calvin saith, that the Hebrews indeed do thus restrain the labour and sorrow here spoken Calvin. of, to the toil in Husbandry, but he censureth this, as too gross, holding, that all the miseries of this life are here meant also. And Chrysostome expoundeth Chrysost. Hom. 21. in Gen. Hugo de Sancto Victore. Hieron. in tradit. Hebr. the rest here spoken of, of the rest that is in death, according to Job, as if Lamech comforted himself to think, that in Noahs time, all men almost should be cut off, and so their malice should cease: thus also Hugo de Sancto Victore and Jerom. But because he speaketh not only of sorrow and labour, but expressly of the labour of the hands about the ground, which the Lord cursed; I do rather herein subscribe to R. Solomon and other Hebrews, who understand R. Solomon. it altogether of toiling and pains-taking in tilling of the ground, being by Gods curse come to that pass, that they laboured much, but reaped little profit, having scarcely wherewithal to sustain their lives, and so being in continual anxiety and care. And the rather am I lead to this, because for that favour, which the Lord bare to Noah, he seemeth to reverse that decree made of cursing before, saying, I will henceforth curse the earth no more for mans Gen. 8. 21, 22. cause: and hereafter Seed time and Harvest, &c. shall be, as long as the earth remaineth. So that the times certainly grew miserable through Gods curse for sin, before this, they having happily some yeers no harvest, but now Lamech seeing in the Spirit, that there should be in Noahs time, and by his mediation obtained for mankind a more comfortable being in this world, after that the earth should be purged from the wicked by a flood, and that they should have more allowed them for their sustenance, even flesh and fish also, and not be tied any more to the fruits of the earth onely, that grew every year, he speaketh thus of him, for his own, and for the comfort of all the godly, who sighed after a deliverance from those evils. And it is well noted here by Ainsworth, that according to this prophesy, it is said when Noah sacrificed, God smelled a savour of rest, &c. Gen. 8. 21. {αβγδ} the word used alluding to Noah his name. The Hebrewes add also, that he foresaw, that Noah should be an husbandman, and device the plough, and yoking of Oxen and Horses together to till the ground, which before was done onely by the labour of men. And some think, that Lamech hoped he should be the blessed Seed promised, or that he spake this of him, as a type of Christ, by whom rest and comfort cometh to us all. But against the exposition, which I follow, it will be said, the ground is still accursed, and a curse upon it is threatened, whensoever God is Deut. 28. provoked by the sins of men,& therefore it seemeth not to have been reversed in Noah, that was before decreed against man for Adams sin. Moreover, it is generally held, that the earth grew into a worse case by reason of the flood sludding and sliming it in every place, and both weakening it and corrupting the fruits thereof. I answer, the curse was not so made to cease, as if the ground should no more bring forth briars and thorns, or there should be no more unseasonable weather, or labouring the ground without increase: but so as that the judgements of unseasonable times should not be continually, as in times past they had been, Gods curse being increased, as the wickedness of men increased, an instance whereof we had in Cain, to whom 〈◇〉 earth is cursed with a greater curse, then it had been to Adam, neither should they extend to the utter destroying of the world by waters any more. And if the earth were by the flood more corrupted, and the virtue of it was much abated, yet for a help herein, provision is made by allowing other food unto man, not allowed before, which is a great comfort unto him. Ferus saith, that Noah preserved the Word and promise of God to the comfort of others afterwards, and in him was a seed preserved of mankind, when all besides were drowned. If the question be, how Lamech knew, that Noah should be such an one, seeing we do not red of him, that he was a Prophet? Chrysostome answereth, that Chrysost. hom. 21 the spirit of prophesy might yet come upon him at this time for the benefit of others, as Caiaphas prophesied afterwards, and Balaam. But I do not think Lamech to have been such an one, but a good man, being one of the ten here commemorated, that were the holy seed in those times, but as Evah was inspired to speak of Sheth, and Isaac afterwards to bless Jacob, and Jacob to bless his improve sons, and to speak of things touching them, which were all after fulfilled, so was Lemech inspired likewise. If it be demanded, why no reason is rendered of any other name but of Sheth the first, and Noah the last? Calvin answereth well, it is not to be doubted, but their names also were given Calvin. them upon good reason, but the reason is not yielded, onely here it is, that Noah might be taken notice of, as extraordinary, and in whose time an extraordinary thing was to be done, tending to the great benefit of the Church, such as had not happened in former ages. For the few men born into the world hitherto mentioned, although there were many more by far in those times, yet it is undoubtedly to be held, that these were all, that succeeded one another in the same line, so that the yeers assigned to them, make an exact chronology to the time of the flood: for when these generations are again repeated, 1 Chron. 1. and Luke 3. the very same, and no more are spoken of. And Noah was 500 yeeres old, and Noah begot Shem, Ham and Japhet. It is Verse 32. a thing, that cannot, but bee noted, that Noah lived so long, even far beyond the time of any of his progenitors, without children: for Chrysostome and many others think, that he did live being, till about this time a single Chrysost Hom. 24 in Gen. man, but then he took him a wife, and by her had these three, whereupon he breaketh out into an admiration of his chastity, saying, that for this he was in such singular favour with the Lord. And he extolleth his chastity yet the more, that after these, although he lived still 400 yeers and upward, yet he abstained from generation thence forward, so that, whereas of others it was commonly said before, after the begetting of one child, he lived so many yeeres, and begot sons and daughters, of Noah it is onely said, that he lived after the flood 350, and so all his yeers were 950; upon this the Popish do greedily lay hold, to prove, that a man may, if he will, live in perpetual chastity. Gen. 9. 28. But what an uncertain ground is this, contrary to a certain word, Every one hath his proper gift, and all men cannot receive this, saving they to whom it is given. 1 Cor. 7. 7. Matth. 19. 11. Yea, Pererius the jesuit himself, although he maketh use of this of Chrysostome to confute heretics, as he calleth us, yet he confesseth, that it cannot necessary be inferred, that Noah took not a wife, till about this time, neither begot children, for he might have had children before, but by some means or other they were prevented by death, so that they attained not to this time. And what a weak reason is this of Gods being so singularly well pleased with Noah for his continency, when as Henoch was in as high favour, as he, and yet he was married and begot children in as young yeers, as any other of those times? Yea, when Noah is spoken of, as pleasing God so well, his generations are likewise commemorated. For my part, I think, that Noah took him a wife long before this, but was hitherto denied issue, as some other rare men were afterwards, Abaham, Isaac, and Zachariah, because the Lord would miraculously, as it were, out of an old and dry stock, raise the innumerable fruits of all the peoples of the world, as he did great peoples and nations out of Abraham being old, but henceforward he giveth him no more children, not because he did no more accompany with his wife, but for the notablenesse the thing, 1 Cor. 7. 5. that of these three the whole earth should be overspread, as by the Lord, three persons in one Godhead all things, that live all over the world were made. For that he did not hitherto abstain from marriage, I think it more then probable, it being so lately shewed in Adam, to whom Evah was joined, what others should also do in those times, viz mary for increase and multiplication, as the vacuity of the world required then: and that he had no children, till now, I do also believe, because God would then doubtless have preserved them alive, although not so good, as he did Ham for his fathers sake. But how are these three Sons spoken of, as being before the Lord gave Noah warning of the flood to come, and as having wives also then, when as the Gen. 6. 18. time between this warning and the flood was 120 yeares, and these three are said to have been begotten, when Noah was 500 yeares old, and accordingly the first man name, Shem was certainly born about this time, for he is expressly said the second year after the flood to have been 100 yeares old, and whether of them was eldest, and whether came they all at one birth, because when Noah is 500 yeares old he is said to have begotten them? I can see nothing for it, but against it, that the wise of Noah brought them all three forth at one birth, although when one Son is begotten at one time, and another at another, there have hitherto been distinct relations made thereof, as was noted before touching Cain and Abel, for Sem was but 100 yeares old Gen. 11. 10. two yeares after the flood, c. 11. 10. and therefore one or both the other came before him; they came together or at divers times, it is to be held, that Noah was 500 years old before he begot any of them, so that it must needs be confessed that Moses breaketh order in this place, setting down Noahs begetting of Sons, before Gods warning of him touching the flood, when as indeed he gave Noah warning of the flood first, even 20 yeares before, as appeareth plainly by one passage, Gen. 6. 3. the dayes of man shall be 120 yeares. I know, that Philo, Josephus, Lactantius and Rupertus understood this of mans life after the flood, but they were in a manifest error, because Noah lived Philo. Joseph. Lactantius. Rupertus. Chrysost. August. Hieron. 300 yeares after, and Shem 400, and many more longer, then that time; Chrysostome therefore, Augustine and Jerome, and others are rather to be harkened to herein, who understand this time of the time given to the old world to repent in, so that if before the expiration of this long time they would not repent, they should all perish. Now whereas the begetting of Shem, Ham and Japhet is spoken of before this, it is done by anticipation to make up the whole catalogue of the holy line before the flood, the History of the flood being a distinct thing here from, and therefore to be handled apart after this, together with the Apparatus thereof, as belonging to the same History. And the like may be said touching the age of Noah here commemorated, when as after this, 120 yeares are spoken of, wherein men should be spared, whereas there was not so much time betwixt Noahs 500 year and the time of the flood, which was in his 600 year, although this speech of the Lord be mentioned after, yet it was uttered before, Noah not having yet attained to 500 by 20 yeares. Jerome indeed and Chrysestome and after them Hugo de Sancto Hieron. tradit. Hebr. Chrys. Victore labour to clear this otherwise, by saying, that God seeing no inclination in them to repentance in 100 yeares, would delay his wrath no longer, but cut off the 20 yeares before spoken of; But because this satisfieth not, Augustine saith, that Noah is said to have been 500 yeares old, being indeed but 480, because he was going on the 500. But this satisfieth not neither, because it is plalne by the age of Shem spoken of, Gen. 11. 10. that Noah when he was said to be 500. it is meant of him, that he was fully 500 and two yeares over. And therefore it is best to hold us for the clearing of this doubt, to that, which hath been already said. And as in these things, so in that of Noahs Sons having wives, it must needs be confessed, that although the Lords telling of him, that he and his wife, his Sons and their wives should be preserved in the Ark, that he should make, doth so hang together with that charge about making the Ark, as that it may seem to have been spoken altogether, yet it was not, but this of his Sons wives was spoken successively, when as the Ark was now ready, and they were grown up and had taken them wives. Or rather it may be thought, that the Ark was not so long in building, but a far shorter time, the Lord indeed revealed the destruction of the world by water to Noah 120 yeares before, that he might admonish men thereof, and so move them, if it might be, to repentance, but happily he did not appoint him to make an Ark, till many yeares after, when he had Sons, and those Sons had wives, such a convenient time before the flood, that he might then have finished it, but I deliver this only, as a conjecture to be considered▪ the common received opinion is, that Noah was 100 yeares in building the Ark; August. lib. 15. de Civit. c. ult. Gregor. Hom. 15. in Ezech. Rupert. lib. 4 in Gen. cap. 20 Origen. &c. but the ground of this tenet is very weak, viz. because Noah is said to have been 500 yeares old here, but when the flood came 600. But who can tell, whether the Lord bad Noah immediately after this to build the Ark or many yeares after. Lastly, for the three Sons of Noah, although Shem be first name, yet the Hebrews Gen. 9 24. say, that he was youngest, but Ham is said by Moses to be Noahs younger Son, and therefore they have certainly erred herein: For amongst the Hebrews there is none other degree of comparison, but the younger is the youngest, yet Chrysostome and Ambrose will not have Ham but Japhet the youngest in yeares, but only that he was called the youngest for his wickedness, and Chrysostome Ambrose. sin committed against his Father, and therefore Ham is still name before Japhet, because in the course of nature he was elder. But to this do not I subscribe, as neither to that of the Hebrews, for Ham is expressly said to be the youngest, and Japhet Shems elder Brother Ch. 10. 21 and Shem. to be 100 years old two yeares after the flood, Ch. 11. 10. so that one must needs be before, being at that time 102. wherefore Japhet was eldest, Sem the second, and Ham youngest. But Sem is first name for honour, because he was most holy, then Ham, because of him came the first King Nimrod, and the Assyrian Ch. 10. 8, 11. Lastly Japhet, because he attained not to such greatness till the third and fourth Monarchs of Medes and Grecians, who came of him, Ch. 10. 2. whereas another order is followed Ch. 10 in setting down their Genealogies, that might be done in a mystery, to show that Sem the first should one day be last in the Hebrews his posterity, Japhet and Ham, that is, the Gentiles being under the gospel for their faith preferred. CHAP. VI. WHen men began to be multiplied upon the face of the earth, and Daughters were Verse 1. Verse 2. born unto them. 2 The sons of God saw the daughters of men, that they were faire, &c. This is not to be understood, as belonging only to the 500 year of Noahs age, but also to preceding times, when the world began to grow full of people, as it is most probable, that it did long before Noah. For Diodorus Siculus telleth of Ninus Emperour of the Assyrians, that although he lived but 250 yeares after the flood, wherein all perished but Noah and his family, Diodor. Siculus lib. 3. c. 2. consisting but of eight persons, yet he had an Army then of 17000000 foot 200000 horsemen, and 10600 Chariots. To which numerosity if the World grew in 250 yeares from three couples only, we must needs think, that in 1000 yeares from the Creation, which was above 100 before Noahs birth, it must needs be most populous. And yet it is most probable, that Moses doth not mean here any time sooner, then that wherein Lamech is said of one of his wives to have had both a son and a Daughter called Naamah, beautiful. Gen. 4. 22. For as if he had there laid a ground of this History, touching Daughters that were faire, born to men, he telleth of a daughter, and nameth her, which hath been hitherto unwonted touching any other woman. Now then I take it, we may understand him here, as if he had said, when Lamech had first begun to multiply wives, by whom he had Sons: yea and a faire Daughter also called Naamah, after whom it is not to be doubted, but that he had divers others, and his Sons, and other men after his example, being lead by sensual lust, had taken them more wives also, whereby their posterity was greatly multiplied, the sons of God, seeing these daughters of theirs to be faire, took them wives, &c. For in Lamechs and his sons times, saith Josephus, the World began to be thus depraved, the children of Seth being till the seventh generation addicted to holy studies and to the worship of one joseph. Antiq. lib. 1. only true God, but thence forward they fell away, and were twice as much set upon wickedness, as they had been before upon virtue. And Theodoret Theod quaest. 47 in Gen. to the same effect saith, the children of Sheth were not mingled with the children of Cain for Gods curse upon Cain, but lived separate, being called the children of God. But after that music was invented by Jubal, they were soon alured hereby, and degenerating from their former piety turned to licentiousness, forbearing no longer to mingle with Cains Daughters. And this, as is most probable, was about Henochs time, who was the seventh from Adam, as the Son of Lamech was, and if about the time of Gods taking him away, it was 905 yeares from the creation, so that from thence, till the threatening of the flood was almost 600 yeares, in which time iniquity growing to an height, he would now suffer it no longer, but punish the world all over, corrupted by this time with an universal deluge. The great question of this place is, who are these sons of God and daughters of men? The word used for God here, is of the plural number {αβγδ} whereupon Aquila for Aquila. Symmachus. Chaldee Paraphrast. Pagninus. Septuagint. the sons of God, hath translated it, the sons of Gods; Symmachus, the sons of the mighty; the Chaldee Paraphrast, filios magnatum, Pagninus, the sons of Princes; the Septuagints in one copy; the sons of God, in another, the Angels of God, which maketh no difference, because if excellent men be meant, they are set forth by the name of Angels, as John the Baptist, of whom it is said, behold, I sand my Angel before my face, for the word is {αβγδ}. But by all the most judicious, this reading is preferred, the sons of God. These, some say, were the good Angels set to guard Countries and Cities, who yet being alured by the beauty of women took and lay with them, and so fell from their former glory, the issue, that came thus being called Genii of the common sort. Thus Justin Martyr, Philo Judaeus, Josephus, Clemens Alex. Tertullian, Lactantius, Justin. Martyr. Apolog. pro Cbristianis. Philo lib. de Gigantibus. Joseph. Antiq. lib. 1. Clem. Alexand. storm lib 3. Verse 3. Plato. Psellus. Theod. quaest. 47 in Gen. Chrysost. hom. 21. in Gen. ●ebr. 1. Aug. lib. 15. de Civit Dei c. 23. Cassian. collat. 8. cap. 21. Cyril. lib. 9. contra justorum. Ruper. in Gen. &c. But this seemeth to us, that live in these times, absurd in the very naming of it, because Angels having no bodies as we have, cannot be taken with corporeal beauty. Moreover, it is said here, they took them wives, and Moses coming further to express, who these sons of God were, that thus offended, he saith, the Lord said, my spirit shall not always strive with man, &c. as if men and not Angels had been reported before to have offended. These were not then Angels, but men most certainly, and so that opinion of others, that they were Devils, falleth to the ground also. Thus Theodoret reasoneth against these opinions, calling them stupid and foolish, that hold them, because also if Angels good or bad had lain with mens Daughters, they must have been punished and not men therefore. And Chrysostome objecteth this one thing, as sufficient alone to beat down this opinion, that it is said, to none of the Angels did God ever say, thou art my son, but of men it is often spoken. Another exposition therefore hath been found out by these and other learned writers, that came after, as Augustine, Cassianus, Cyrillus, Rupertus, &c. Which is also now generally followed by Calvin, Musculus, Luther, Artopoeus and others, that by the sons of God are meant the posterity of Sheth and Enos, who kept long separate from Cains posterity, as being accursed of God, during which time they lived virtuously, and maintained justice, whereby they came to have great authority, as some think, in the world: but now, the wicked daughters of Lamech, spoken of, Gen. 4. being beatifull, they were hereby alured, and following the swinge of their carnal lusts, of them they took wives, as many as they liked, which sheweth, that they did not set the fear of God before their eyes in these their marriages, taking wives for the procreation of children, and for mutual help and society:( for then they would have respected virtue more then beauty, knowing that of marriages with the wicked and vain, no true comfort or content can follow to the godly) but to satisfy their carnal lusts, like brute beasts, multiplying the number of wives, as their lusts lead them. If any man shall marvel, that such should be called the children of God, it is easily answered, that this is the general name of the Deut. 14. 1. 1 John 3. ●. sons of the Church, which is called to this honour, by being separated from the rest of the world, to the exercising and maintaining of the true religion of God, although many herein be not elected of God, for till their abdication, they are still wont to be called his people and his sons for their outward calling, so Calvin. Moreover, it hath been noted before out of Suidas, that Sheth, of Calvin. whom they first came, was for his piety and wisdom called a God, and Cyril noteth the like touching Enos his son, and therefore as their posterity they might well go under this name {αβγδ}. Some have thought, that they Cyril▪ lib 9. contra justorum. were of a very great stature of body,& therefore were called the sons of God, as the Cedars for their procerity are afterwards called the trees of God: others because of their dignity& principality in the world, whereupon the Chaldee Paraphrast Chal. Paraphra. infereth, that it is a thing highly displeasing to God, for great men to mary daughters of Plebeians for their beauty: but this is rather a perverting of doctrine, then a raising of true doctrine from this place. That, which indeed we ought to consider hence, is, what a dangerous thing it is to be lead by inordinate lusts, even in of taking wives, not respecting to mary in the Lord. The devil twice before plotted the ruin of all mankind, first, by tempting to eat of the forbidden fruit, secondly, by stirring up Cain to kill Abel, now the third time, he draweth the generation of the godly to affect confused marrying, whereby God might be provoked again to destroy all. And had there not been onely one Noah better, then the rest, the world had surely been destroyed. See then the mischief of filthy lusts, when they have dominion in men, if but to carry them on to mary without respect of God and his true religion. And much more, when they sway to filthy whoredoms and adulteries. Again, if we ascend again to verse 1. See, how corruption groweth in the increase of people: for now men being multiplied, all are corrupted, and onely one good man Noah is to be found in the world, whereas before, in the paucity of people it was not so. For where there be many, there are many wicked examples in all kindes, and they bear themselves upon their number, being ready to break out into violent& outrageous courses, wherefore a strict and careful government is now most necessary. And if we descend a little lower to the verses following, we may see, how dangerous instruments of Satan, wicked women are, for in matching with such is the beginning of all this confusion, their allurements are most forcible, and therefore just was it with God to take so sharp a revenge upon men, for exposing themselves to this danger, and it is to be attended to, as no small, but a great fault, that Moses speaketh of, when he saith, The sons of God saw the daughters of men, that they were fair, and took them wives of all, that thy liked, that all men may take heed, with whom they mary, but specially the sons God, they that be of the true Church, and in external profession of the best sort. And the Lord said, my spirit shall not always strive with man, for that he Verse 3. also is flesh, &c. The word {αβγδ} here translated, strive, is in the Septuagints greek translation, and the vulgar latin rendered, remain, my spirit shall not Chrysost. Hom. 22. in Gen. Ambros. lib. de Noa& Arca, cap. 3. always remain in man. And this is followed by Chrysostome, and Ambrose and many others. But Chrysostome expoundeth it thus, my spirit shall not remain, that is, I will not always hold my providence over man to protect him, and to do for him: Ambrose thus, my holy spirit shall not always remain in man, because he is flesh, for the nature of flesh is given to pleasure, and so resisteth discipline. Again, some by spirit understanding the soul, because it is said, God breathed into man the breath of life, and so he became a living soul, expound it thus, The soul and life, that I have put into man, shall not always abide with him, but I will now at once take it away again from all men by suddenly destroying them, and this is most agreeable to the Chaldee, wherein it is thus rendered, this evil generation shall not endure before me for ever. But the Hebrew word {αβγδ} will not bear this exposition, but in translating it, because it may bear divers senses, there is great difference. Some expound it by judging, as Jerome, my spirit shall not always judge these men for ever, that is, Hieron. in tradit. Hebr. saith he, by punishing them hereafter eternally, and therefore I will at once temporally destroy them. Others derive the word from {αβγδ} signifying a scabbard, as Pagninus, as if he had said, I will not always sheathe my spirit in Pagninus. man, that is, either by keeping his soul in his body, as in a sheathe, or by keeping up mine anger, as if it were sheathed. Lastly, others expound it by arguing or striving, as the word also most commonly signifieth; but this, some, saith Luther, will have meant of some Prophet of God, who had hitherto admonished Luther. them, but now seeing it to do no good, the Lord threateneth not thus to argue and strive with them any longer: others of Gods own speaking unto men,& lightly punishing them, when as they had offended, herein disputing and striving, as it were, with them to make them better, and this is followed by Calvin, and is doubtless the genuine meaning of the words. For God had before striven with Adam, when he sinned, and with Cain by a lively Calvin. voice speaking unto them; but now wickedness being grown to such an height, he resolveth not to take that course any more, but to deal with all together by a sweeping iudgement of general deluge. They that translated the word, remain, gave rather the meaning of {αβγδ} then of {αβγδ}, because that word signifieth to wait, or rest expecting. And for other expositions, they seem to be either too far fetched, or not so well to agree to the scope of this place. But what force is there in this reason, because he also is flesh? This is also best resolved by the same Calvin, because he by sensual living and following the pleasures of the flesh, is become like a bruit beast, uncapable of any reasoning, as if he had no reasonable soul in him, but were altogether flesh, as they are, therefore I will no longer dispute, or by arguing strive with him, but destroy him utterely from off the face of the earth. And thus long before, Chrysostome, because he is altogether given to carnal works, abusing thus Chrysost. Hom. 22. in Gen. the substance of the soul, as if he were all flesh, and no soul. Indeed, as the same Father saith, flesh sometime signifieth mans nature, which is frail, according to that of Esay, All flesh is grass; but of this he speaketh not here, as Jerome expoundeth it, taking it for a reason, why the Lord would not put them to everlasting torments: for we are rather to hold the contrary, seeing Saint Peter 1 Pet. 3. 19. saith, they perished, and are in prison, which can be none other, but that of Hell. The flesh here spoken of is the same, which Saint Paul elsewhere calleth the natural man, who receiveth not the things of the Spirit of God, and the wisdom 1 Cor. 2 14. Rom. 8. 7. whereof he calleth enmity to God. Gods Spirit then having hitherto striven to reform these men, as he daily doth in all ages, whilst there are means of grace, but they through their carnality not being moved hereby, the Lord now resolveth to give over dealing with them this way any more, as being in a most desperate estate, and to pay them with judgements, according to their demerits, and to this exposition is farther light given, ver. 5. Whereby we may see, how dangerous the case of all those is, that receive no good being, yet along time moved and stirred up hereunto by the Spirit of God, in his speaking unto them, and exhorting and admonishing them. Yet his dayes shall be 120 yeeres, that is, before I will bring my destroying judgements upon him, that 1 Per. 3. 20. my patience and long-suffering may by all means appear. That these words are thus to be understood, and not of the age of man after this, I have already shewed upon, Gen. 5. 32. There were giants in the earth in those dayes, &c. There is a great controversy Verse 4. here amongst expositors, what these giants were, whether so called onely for their giant-like conditions, cruelty, pride, brutish living, and profaneness, God and godliness being contemned by them, or for the vast greatness of their bodies: For the first is Philo Judaeus, who saith, that they were called Gigantes, Philo lib de gigant. joseph. Antiq. lib. 1. Chrys. Damascen. Cyril. Aug. lib. 15. de Civit. Dei c. 23. quasi {αβγδ} terrâ geniti, born of the earth, because they were altogether for earthly pleasures, and not for any extraordinary greatness of their bodies. And Josephus saith, that they were thus called for the impiety of their manners, so likewise Chrysostome, Damascen and Cyril, and thus Calvin, Musculus and others of our new Writers. But for the other is Augustine, saying, that the world was then full of Giants, such also, as were born by the daughters of men, to the sons of God, that married them, it pleasing God to create some of so vast and strong bodies, that seeing beauty and strength to be of the wicked, we might learn not so highly to esteem of them, but onely of spiritual good things. So likewise Theodoret saith, that when he readeth Theod quaest. 48 in Gen. Deo hoc sapienter d●spensante, ut cognoscant, Deum tanquam Omnipotentem Creatorem tantum hominibus distribuisse measuram. Perfa●●le enim Deo erat majores homines, qu●m sunt creare, &c. here of giants, and afterwards of giants, whose stature is set forth to be wonderful, and far exceeding that of other men, he cannot but think these to have been giants properly so called, God wisely making some with such vast bodies, to show his power, but to cut off pride, and to repress arrogancy, he hath not given to men generally the greatest bodies, because if men of little bodies be so lifted up one against another, and against God also, what would they have done, if they had had most mighty and strong bodies? Ambrose also held the same, and Cassianus, and Berosus Annianus in his History saith, that before the flood there was a city called Enos inhabited by giants, who by the vastness and strength of their bodies, having also found out arms, conquered and ruled over all the World. Neither can I see any reason, why we should rather avoid this, seeking another exposition upon the word giants; when as in other places of Scripture, where giants are name, no man will deny, but that they were of huge and vast bodies. And the word {αβγδ} here used from falling, because, as Rabbi Solomon hath it, men fell down for fear at the sight of R. Solomon. them, or because when such fell upon any they crushed them under them, maketh much for this vastness of body, there being not naturally so great fear of other men, though cruel and barbarous, when they are seen, or they have their name, saith Ferus, from falling, because they were proud, and such shall fall, Psal. 82. wherefore hereby are understood proud ones. It seemeth to me, that, as men grew monstrous in conditions, so children were born into the world, of monstrous bodies, who growing up were a scourge of wickedness, and now the sons of God amongst whom it seemeth, there were no such before, having married the daughters of men, God shewed a like wonder amongst them: For to them were giants born also, who as they were of a monstrous and foul shape, so they were of foul conditions, filling all things with cruelty, ambition and filthiness. For two distinct ranks of giants are here noted, as Calvin well observed, some before this marrying, and some after, that were called men of renown, and Vatablus expresseth it, in adding Calvin. Vatablus. to the words of the Text, genuerunt iis i. gigantibus, so that all was then full of giants. And indeed what sort of men have ever been so cruel, ambitious, filthy, and such contemners of God, as giants, as all Histories do record? although it must be acknowledged, that many things fabulous have been written by the Poets and others of them. To conclude then, that which is here spoken, is, as if Moses had said: When the sons of God thus married with the daughters of men, there were some of monstrous and vast bodies, coming of the race of Cain, whose conditions were answerable to their shape, but now this brood was more increased, such being born also to Seths Posterity, who were of mighty bodies, and gave themselves to rapine, and the spoiling of others, thus coming to be talked of for their valour, for which it is said, that of old they were men of name or of renown, the word here used is {αβγδ}, as some understand it, saith Calvin, hath reference to the age, after the flood, as if of old onely before the flood there were such, but none more after. But it is plain, that there were Giants afterwards also, and therefore hereby is rather meant that these were the first in the world, that through their might and great strength of body attained to principality and rule, and that over great Dominions, whereupon they were commonly talked of, as most famous; as Alexander the Great was afterwards, or Julius Caesar, or some other like unto them. But to what rule soever they attained, it is not a thing used either by Moses, or any other Writer, if they were not Giants in stature, to call them Giants, but only mighty men, or men of great valour, or if he would set forth their evil conditions, sons of Belial. And the Lord saw, that the malice of man was great upon earth, and that all Verse 5. the imaginations of the thoughts of their heart were only evil continually. Here is further expressed that, which was before intimated in speaking of Giants, and promiscuous marriages for beauty, and the increase of the number of Giants after this. Now the Lord looketh upon the world, and, behold, lewdness was growne to a great height, neither did men only commit most vile sins, but also the fountain of all their actions, their heart was corrupt, there being no thought or device now therein, but tending to sin, and this was not the case of some, as of the Giants only before mentioned, and of those that made promiscuous marriages, but of all the men of the earth, their hearts were all as one thus corrupted, wherefore he speaketh of them thus, all the Verse 12. imaginations of the heart of men, and more plainly; all flesh was corrupt. So that the Lord may not be thought to have been too severe in bringing upon them this common destruction, but being greatly provoked hereunto. But as it is said here of those that perished in the flood, so of Noah and his company after Gen. 8. 21. the flood. The imagination of mans heart is evil from his youth. From whence we gather, that the nature of man is generally so corrupted, that 2 Cor. 3. 5. Ephes. 2. there is not one, that of himself can think a good thought, as is plainly also taught by the Apostle Paul, but is dead in sins and trespasses, which overthroweth all free will so much stood for by the Popish. And moreover, that whilst we are mortal men, although we be regenerated, as Noah was, there are imaginations in us, that come from our flesh, which be evil and Eccl. 7. 20. Esay 64. 6. sinful, making our best actions unworthy, although in Christ Jesus it be condoned to all the faithful, and so their sacrifices done to God, are notwithstanding accepted of. And it repented the Lord that he made man upon the earth, and it grieved him at Verse 6. the very heart. This is not spoken, as if repentance and grief were incident to the Lord: 1 Sam. 15. 29. James 1. 17. Mal. 3. 6. Chrysost. Hom. 22. in Gen. Justin. Martyr. ad quaest. 36. Orthodox. Deus quia semper ibidem est,& sacit quod ipsum decet, est immutabilis; said cum ii quos curat, mutan●ur, mu●at ipse res, prout us expedit, quos curat, ideoque ad ignoscendum,& non ignoscendam est immutabilis. August. lib. 15. de Civit. Dei, c. 25. for it is expressly said; God is not like man, that he should repent, and there is no shadow of change with him. He doth therefore, herein speak to our capacity, meaning only, that the Lord took great indignation at the great wickednesses then by men committed, as Chrysostome saith, because they did contrary to that, for which he made them. Justin Martyr saith, that the Lord is said to repent or change, when he changeth things, as is expedient for them, that he taketh the care of, who are changed from that, which they were. And when he thus repenteth and punisheth, or saveth, he is still immutable, thus he was immutable towards Saul, concerning whom it is said, that he repented of his making him King, in not pardoning him, and towards the Ninevites he was immutable in pardoning them, for he is immutably merciful to the penitent, but just to be avenged upon the wicked and impenitent. And Augustine saith, the sentence of God touching all things is as firm as his prescience is certain, but he is thus spoken of to insinuate himself the more familiarly into all sorts of men, for whom he provideth thus to terrify the proud, to excite the negligent, to exercise the inquisitive, and to nourish the intelligent. And indeed God cannot be said properly to repent, because repentance is only of those, that are ignorant of that, which will happen, but upon experience find it to be such, as they hoped it would not have been, whereas all things are known before unto the Lord, yea even from eternity, as Theodoret reasoneth. The meaning then is, God was, as a man who having Ejus de omnibus rebus tam sixa est sententia, quàm certa praescrentia. Si sac●a Scriptura ●alibus verbis non uteretur, non se quodammodo omni bominum generi insinuaret, quibus vult esse co●sultum, ut perterreat superbientes, excitet negligentes exerceat quaerentes,& alat intelligentes. Theod quaest. 50 in Gen. Rupert. lib. 4. in Gea. c. 1. built an house repenteth, and resolveth to cast it down again, yet because of his great affection to his own work therein, he doth it with unsuccessful grief. So when Gods justice moveth him to destroy man for sin, his mercy and love worketh lawfully with him, that he cannot do it without bestow, as a woman in travail is full of pain, and yet would bring forth, so the Lord, notwithstanding the grief, which he is put to in doing of it, yet will destroy, as Rupertus expresseth it. Gods justice then worketh to make him to meditate the destruction of sinful man, and his mercy to make him grieve at the destruction of one so dear unto him, for we never grieve for the loss of that, which we love not, and then his justice worketh again to make him resolve upon the destruction of man, as v. 7. So that God repenteth, and grieveth, but not as man, for it is without any change of his mind, which is always to be affencted with love, and yet to do justice. Besides, the words used in this verse; It repenteth the Lord that he made man, the vulgar latin hath these, se praecavens in futurum, but this is neither in the Hebrew, Chaldec, or Greek, and therefore is merely foisted in by some man, to show, that the judgements now to be executed should be documents to succeeding generations. To conclude, God is said to repent here, aed to grieve at the heart, to teach us to repent and to grieve for our sins, when we red of God thus wonderfully moved hereat, and not to take Gods judgements upon us, as effects of hatred, but merely of our own sins, the Lord through his love, being greatly grieved thus to deal with us. I will destroy man whom I have made, &c. from man to the beast, and the creeping thing, &c. Gods speaking here, sairh Calvin, is not any uttering of a voice, Verse 7. Calvin. but his decreeing: yet if he be understood, as uttering this his decree, by voice to Noah, it is no more, then is soon after expressed, when he speaketh unto him. But how can God justly judge the creatures thus, who had not offended? To this Ambrose answereth, The creatures were made for mans use, and therefore he being taken away, there was no further use of them, he was Ambros. ib. de Arc.& Noe. c. 10. Psal. 8. as a captain of an Army, who being cut off, all his Army perisheth, and as the head of a body, which being cut off, all the members perish together, which is not so, if an hand be cut off, or a foot. And moreover, so great a destruction is brought upon these creatures, to show the indignation of the Lord against sin the more, as when all the living things in Amaleck were appointed to the Sword, as well as the men: so Calvin. Calvin. Verse 8, 9. But Noah found grace in the eyes of the Lord. 9. These are the generations of Noah. He was a just man and perfect, &c. Amongst all the men in the world, there being but one just, he is not forgotten, when a common destruction is sent, which maketh for our comfort, if one man be alone for virtue. For these are the generations of Noah; one readeth it, these are the gests of Noah, or the Marlorat. things, that befell him, for he saith, some Hebrews say, that the words do thus signify, yet he confesseth, that some being displeased with this, render it, these are the generations, for so the word is used, Chap. 5. 1. Ch. 10. 1. Ch. 37. 1. Touching Noahs justice and perfection, how it is to be understood, may be gathered from that, which hath been said, Luke 1. touching Zachary, and Elizabeth. In that Moses having said, These are the generations of Noah, immediately addeth, Noah was a just man, &c. Chrysostome noteth, that the chief nobility is in virtue, because Moses being about to set forth the most Chrysost. Hom. 23. in Gen. famous man then in the World, saith nothing, to add glory to him, of his ancestors, but only of his virtues. But for these words, in his generations, divers expound them diversely: Saint Augustine saith, Noah was perfect in his generation, not as the Citizens in immortality, but as a man can be perfect Aug. lib. 15. de Civit Dei, c. 26. Hieronymus. Chrysostom. in this World, and Jerome likewise, as the nature of man here is capable of perfection, and not by perfection consummated. Chrysostome saith, that he was perfect in comparison of others then living, so that this is added for his further commendation, that, those times being so corrupt, he alone yet continued a just man, not being carried away, by the common stream, and to this Calvin seemeth to subscribe. Lyranus either in comparison of the men of Lyranus. those times, but not if he be compared with the famous men, that lived afterwards, as Abraham, Jacob, Moses, &c. or in comparison of all his progenitors Sheth, Enos, and Henoch himself, all which he excelled. It seemeth to me, that Moses had none other meaning in inserting these words, but as if he had said, now that I am about to declare the generations of Noah, I would have this understood by the way, that he was a just& perfect man, for which cause it was, that the Lord did bear him so great favour as was spoken, v. 8. For, These, saith he, are the generations of Noah, and then interlacing, as it were, by a Parenthesis, Noah was a just man in his generations, he addeth, which was the thing first intended to be set forth, Noah begot three sons, &c. Or that in these degenerating times, wherein other mens children that were of Seths posterity, were grown licentious to mary with, and to follow the corrupt manners of the daughters of Cain, he yet kept his family in that good order, so perfect a good man was he, as that his sons did not so, but through their Fathers care, were kept within their own tribe, and so from being polluted with others. For that by his generations are not meant others of those times, is plain, because Shem, Ham and Japhet only were his generations at this time, and not other men, and by the same reason the second of Lyranus is overthrown, seeing that by his generations Moses meant not his progenitors, but his children. And the first of Lyranus is most improbable: for Noah doubtless was comparable to any of the best of after times: And therefore Ferus noteth him to be more praised then any other, a preparation being first made, and then he being said to be just, perfect, and to have walked before God. And lastly, for that of Augustine, howsoever it is bent to maintain a true tenet in Divinity, yet because so it would rather have been said, in this generation, and not in his, I cannot think that to be the meaning of Moses here. Noah begot three sons, Shem, Ham, and Japhet, of these three see before, Gen. 5. 32. v. 11. The Earth also was corrupt before God, &c. Moses Verse 10. not content to tell of the malice of men being great, and their imaginations evil, repeateth the same here in other words again, and again, v. 1. which as Hugo de Sancto Victore noteth, is done to set forth the greatness of Hugo de Sancto Victore. Oecolampadius. mans sin, and to show, how justly God punished him therefore, so likewise Oecolampadius, and others. And it is to be noted here, that he saith not, as before, the malice of men was great, but varying the Phrase, the Earth was corrupt, by the sins and horrible wickednesses of men, the very earth, upon which they lived, was tainted, this becoming, as it were, a filthy and stinking thing, thus Musculus, and before him Lyranus, who from hence gathereth, Musculus. Lyranus. that in these words their fleshly lusts are chiefly taxed, whereby they were carried like beasts to whoredoms, Sodometries and Buggeries, and all things to satisfy their filthy pleasures. And suitable to this, there is an old relation taken by one out of Methodius, that the children of Cain did then abuse their Brothers wives, and women did commonly prostitute themselves to Magist. Eccl. histor. cap. 31. men, and that men with men did commit filthiness. And for this Exposition maketh that of Levit. 18. 25. Where after the forbidding of such sins as these, it is added, for in all these the Nations are corrupted, and the Earth is corrupted, Vatablus. Oecolampad. yet some others by the Earth here understand the Inhabitants of the Earth by a synecdoche, the Continent being put for the content, man being called thus to show his baseness the more, for that he was wholly intent to earthly things, and did not in any thing, as one made after Gods Image, and that Moses meant men of the earth by the earth appeareth, v. 1●. where he thus explaineth himself: And God looked upon the Earth, and behold it was corrupt, for all flesh had corrupted his way upon earth: Thus Chrysostome and after Chrysostom. him Oecolampadius, Vatablus, &c. But I prefer the former, as being sufficiently confirmed, and aggravating mens sins the more, which doubtless is the scope of the Holy Ghost here. Before God, this is added, because howsoever men thought of no such thing, yet God accounted of the earth, as made filthy by this means, thus Luther and Musculus also. They thought Noah a Luther. Musculus. fool for his strict life, and this world for the pleasures, which they had herein seemed to them most excellent, yea to be turned into a very Paradise, but before God it was, as a most stinking sink of sin. Vatablus saith, that the long suffering Vatablus. Tostatus. of God is hereby set forth. Tostatus, that they sinned openly, as being past all shane in practising filthiness, some others, knowing that God beholded them. I rest in the first, as most genuine. And was filled with iniquity, the word translated iniquity, is, {αβγδ} signifying violence, and rapine, and oppression, and so fitly expresseth their other sins. Make thee an ark of Gopher-wood, rooms shalt thou make in the ark, and pitch Verse 14. it within and without with pitch. When the Lord provoked by the wickedness of men had a purpose to destroy the world, he for the special favour, which he bare to Noah, telleth him first thereof, saying, An end is come of all flesh, Vers. 13. Verse 13. that is, of all mankind, and other things living upon earth, which shall be destroyed, thou and thy wife and children only being excepted, as is afterwards expressed, Verse 17. 18. I will destroy them with the earth, thus Vatablus readeth Vatablus. it, because the earth also was then spoiled, the trees, plants,& buildings thereupon being demolished, and the earth all over sludded with the waters, and thus the word {αβγδ} properly signifieth, but it is red by some also, of the earth, as if it were spoken by {αβγδ}, and aceording to this the Lord afterwards explaineth Oecolampadius. himself, Verse 17. Now for the ark here appointed to be made; It may first trouble the reader to think, how such a structure, as is here described, could be fit to go upright upon the waters: for it was not made, as a Ship, narrow below, and then swelling out with hallowed boards, and broad at the top, with Masts, sails, and Cables, but broad at the bottom, joined together to a great height, being all close at the top, for which cause it is not called a Ship, but an ark, or great Chest, as it were, the fashion of which it did more resemble. And thus it was necessary that it should be made to contain the creatures, and to defend them from the waters that fell night and day forty dayes together in so great abundance. How could such a building, as this without a Pilot, or means to guide it, move safely upon the waters amid a thousand dangers? I anwer; God was the Pilot of this vessel, and he continually guided it by the hand of his providence, that it was neither turned over by the violence of the waves, nor ran against any rock to shatter it: for when he appointeth the making, and taketh the care of any thing, wee ought not to consider, how it may bee safe, by human reason, but refer all to the Divine providence, thus Chrysostome. And Augustine saith, being made of boards framed in a right line, no art of man Chrysost. hom. 25 in Gen. August. lib. 15. de Civit. Dei, c. 27. could have guided it upright, but onely Gods providence, that it might not suffer shipwreck. He then made the waters calm, although the wind blew, and kept the ark from all violent motion, providing, that it might onely move gently to and fro during all the time, till it stood firm upon the earth again. But what wood was this Gopher, whereof the ark was made? It signifieth, as Jerome noteth Bitumen, slime or pitch, wherefore he translateth Hieron. in tradit. Hebr. in Gen. Ambros. lib. de Noah& Arca. Aben. Ezra. it, ex ligno bituminato, of wood with pitch laid on, and Ambrose saith, that wood onely is name here, but not what kind of wood. The vulgar latin rendereth it ex lignis levigatis. And certain it is, that no such wood is any where again spoken of, but here onely, and therefore Aben-Ezra saith, it was some light wood fit to swim upon the waters, but uncertain, of what kind; wood it was then, of which the ark was made, pitched within and without, as is after expressed, but for the kind, whatsoever is said, is but conjectural, as that it was box, according to some, fir according to others, or cypress, or Cedar according to others. It was doubtless the most durable and impenetrable wood that was, the pitching of it also conducing much to the durance thereof, this being, as Rabanus saith, a most firm kind of glue, the virtue whereof it is laid, can neither be eaten with wormes, nor be dissolved with the heat Rabanus. of the Sun, the blowings of the wind, or with the violence of the waters. And of so long continuance was Noahs Ark, that Josephus saith, some parts joseph. Antiq. lib. 1. of it remained, till his time; which was above 2000 yeares. rooms shalt thou make in the Ark, how great and how many these were, is not set down; in the Hebrew it is, nests shalt thou make, by some translated, little mansions, so that there were doubtless very many to put the divers creatures into, and to lay in food for them. The length of it shall be 300 Cubits, the breadth 50, and the height 30. How Verse 15. much the Cubit here spoken of is, because divers Cubits are mentioned amongst Writers, it is not agreed. For there is a common Cubit, and an holy Cubit, the common of a foot and half, which is the space betwixt the Elbow and the end of the middle finger, the holy, an hand-breadth more, as the Hebrews commonly hold, and is expressly taught, Ezech. 43. 13. Some contend, that the sacred Cubit is as much as a common Cubit, and 3 quarters more, because the brazen Sea made by Solomon, being but 10 Cubits broad, 5 Cubits deep, and 30 Cubits the circumference, could contain 3000 2 Chron. 4. baths, which cannot be, unless the Cubit be yielded to be so great, as hath been said, as they prove by mathematical reasons. But these reasons are so far fetched, and tedious to set down, and the holy Scripture so plainly against this assertion, that I will spare this labour and leave that opinion to the Authors thereof. Now, besides the two sorts of Cubits already spoken of, there is another mentioned by Origen called a geometrical Cubit; whereby he saith, that our ancestors held, that the Ark was measured, which is six Origen. hom. 2. in Gen. 6. times as great, as the common Cubit, and hereby he defendeth this History, against the calumnies of Apelles, the scholar of martion the heretic, who derided it, as a feigned Fable, because if Noahs Ark were but 300 Cubits long, and 30 Cubits high, and 50 wide, it could not possibly hold all the kinds of creatures, two or three Elephants alone being sufficient to fill up the third part of it, and to this Augustine seemeth to subscribe. lib. 15. de Civit. cap. ult. But Calvin and others, for so much as Moses wrote all things plainly, as having to do with a rude and plain people, deny, that by the Cubits here spoken Calvin. of, he meant any such: for so he should have told them of things, that they being illiterate, could not conceive of. Moreover, the Geometricians speak nothing in all their Writings of any such Cubit; and Lastly, there is no reason, but if the Cubit, whereby the Ark was measured, was of that extraordinary length, other things, that are afterwards spoken of by Moses, and described by Cubit-measure, should be understood proportionably in their dimensions. But this is absurd, as will appear by instancing in one particular, Exod. 27. viz an Altar appointed to be made 3 Cubits high: for take this of Cubits, as they are commonly understood, and the height will be but reasonable, to which a man might reach standing upon the ground, viz. 4 foot and an half, but understand these geometrical Cubits hereby, and it will be unreasonable, viz. 27 foot high, to ascend up to which they must necessary have many stairs, and yet the Lord taketh express order, that his Altar be not ascended to by stairs. The Cubits common and sacred then Exod. 20. 26. only remain, and of these, we have reason rather to understand the sacred, then the other, whereof six made seven of the common, whereunto if we add, that man was then of a greater stature by far then now, and so every lineament of his body larger, we may easily conceive, that those Cubits were much greater then ours, happily every one being as long, as one and an half of ours at this day, and so if the hand-breadth more, which is the sixth part of a Cubit, according to Ezechiels direction before spoken of, be added, every six will make seven of these, that is, of ours ten and an half, and so 300 in length 525. 50 in breadth 78 and an half, and 30 in height 52 and an half, which is, if we reckon by the foot, 787 and an half long, 117 broad, and 78 high, if by the rod, 51 rods and 12 foot long, 7 rods and a foot and an half broad, &c. Which is as much as an whole row of houses standing upon two Acres and a Rood of ground in the length extended 51 rods, which if it be considered with the breadth as much as the breadth of six houses, and the height as of three, we may easily conceive it to have been of wonderful great capacity, and able to hold the number spoken of of all sorts of earthly creatures, and food for them. But yet I do not so go about to find out a reason, why this Ark could contain so much, as if at an ordinary time, such numbers of creatures being congregated together by men upon their own heads, could be put into and preserved an whole year together in the like Continent: for although I doubt not, but there was room enough to hold them all, yet the providence of God was wonderful, whereby they were thus preserved in such penned up rooms, and fed all that while with the little provision laid in for them, he that would have it thus done, was able to save all alive, thus put into the Ark, and therefore in whatsoever we cannot find full satisfaction in human reason, we must look to him, who is Almighty, and so we shall have no cause of further doubting. But yet it may be further questioned, how Noah with his three Sons only could build so great an Ark? Answ. A man is not only said to build an house, when he doth it with his own hands, but when he employeth others to build it, and so it is most probable, that Noah built the Ark, using many other work-men about it for wages, which he gave unto them. And they did aptly resemble such Preachers of the Word, as are of wicked lives, they build the Ark, wherein others are saved, but yet are destroyed themselves. A window thou shalt make in the ark, and in a Cubit thou shalt finish it above, Verse 16. &c. Because it was necessary, that there should be some light in the ark, a Window is here appointed to be made above in the highest part thereof one Cubit long, but how broad, it is not set down: some guess at the sixth part of a Cubit, but that would have been too narrow, wherefore seeing a Cubit only is spoken of, as the measure thereof, I think rather, that it was a Cubit square. But we red afterwards of this Window, as shut all the time of the Gen. 8. 6. Tostatus. flood, but then when it ceased, first opened, whereby it may seem, and some have gathered hereupon, that this Window was not for light during the time of the flood, but then was continually shut and pitched as other parts of the ark were, giving no light to those within, but at the cessation of the flood it served to put out the fowles at. But this is overthrowne by the very word used, which is {αβγδ} light, by Symmachus translated therefore {αβγδ} transparent. And as for the keeping of it shut, it was doubtless with some glassy substance, through which the light might come, but not any water which was taken down when the waters were abated, and the Raven was sent out. Some think, that there were many lights or windovves, but that is contrary to the express text, some, as the Hebrewes, that it was no windovv, but some great Carbuncle, which gave a light all over the room where it was, but this is confuted, because it is afterwards said to have been opened. And the door of the Ark in the side, that is, as is most probable next to the ground, for the more commodious entering in of all the creatures, of what height this was, is not described, but some think it to have been five Cubits. With lower, second and third stories shalt thou make it. Thus the Hebrew verily hath both these and the words going before; but the vulgar latin. Ostium arca pones ex later deorsum, coenacula& tristegia facies in ea: the word tower being by this referred to the door of the Ark, but the word ( third) rendered tristegia, by which is meant, that these stories were three, maketh the sense all one. The partition of the ark then in general was into three, one above another, and so each one was 10 Cubits high, 300 long, and 50 broad, and in the lowest it is supposed by some, that the terrestrial creatures were placed, viz. Beasts and creeping things, in the highest man and aereal creatures, that is, the fowles, in the middlemost the food, which served for them all. The Septuagint followed by Origen and Augustine and others have it, as Augustine readeth the words, bicamerata,& tricamerata facies eam, that is, as the same Augustine expoundeth it, the lower room being all one▪ the August in Gen. quaest. 6. Philo lib. de vita Mosis Ios. Antiqu. l. 1. second was again divided into two, and the third into three, being thus made into six, in all. Philo the Jew, and Josephus say, that there were four stories in the ark. But these things are uncertain, as not being grounded upon the relation of Moses. Yet happily there was one room lower then any of these, at the basis of the ark, for the excrements of all the creatures to fall into, as Origen saith, which is not spoken of here, but understood, the three stories onely, which are properly higher rooms, being mentioned. And as for partitions in each room, it is not to be doubted, but there were divers, whereof it was also spoken before. For thou shalt make rooms, or nests in the ark, saith the Lord, speaking by a Verse 14. word, intimating many little rooms. Touching the residue of this Chapter, wherein Noah is animated to this work of the Ark, the Lord telling him of the flood, which he purposed to bring upon all the World, to destroy every living thing upon the earth, in which was the breath of life, but for himself and his family, and some of all sorts of the creatures, which might be for their use, and to replenish the World again, that he would certainly by the means of the Ark preserve them alive; whereunto Noah gave such heed, that he did in all things as the Verse 17, 18, 19, 20, 21, 22. Lord commanded, this I say, is all so plain and easy to be understood, that I shall not need to spend time in the explanation thereof. Only whereas two of every kind are here spoken of, this number for the clean creatures is enlarged in the next Chapter, seven being appointed to be brought into the Ark, and two of the unclean. And it is most remarkable, that Noah should thus readily obey the Lord in this thing, which when he should go about, he might justly fear the scoffs and mocks of the wicked World, and not only so, but violence to be offered to him, they being so barbarous and bloody, as they were. For what could he expect, that they should say unto him, when he should threaten them with a flood, and go about to make an Ark to save himself and his, but we will now kill thee and thine, who imaginest that thou shalt be saved alive alone, when all we perish, and then we shall see, what will become of this thy preparation and threatening, as sometime Josephs Brethren said of him; lo, here cometh this Dreamer, let us kill him now, and see then what shall become of his dreams? And it is not to be doubted, but that by a singular providence of God they were held all that time from doing him mischief. Now besides the literal sense hitherto given of the ark, and the making thereof, there is herein a great mystery, at which Saint Peter pointeth, making 1 Pet 3. 19. the ark a figure of the Church. For hereupon both Augustine and Origen, and Ambrose and other ancients have held, that whilst we consider the History of the making of the ark, we do it too slightly, unless we pierce into the mystery also. Yet a man, I grant, upon this ground may exceed by making the ark figurative too many byways, as by drawing it into a figure of mans body, which is as 300 in length, to 50 in breadth, that is, six times as long as broad, and as 300 in length, to 30. in height, that is, ten times as long as high, if the height be counted of a man lying upon his back, from back to belly: for this, although it be Augustines and Ambroses, who prosecute this figure at large in the rooms, the stories, the door, the window, &c. is both far fetched and without edification to the hearer. Again, a man may exceed, by drawing it to be a figure of the soul, as Hugo de Sancto Victore doth and Origen, making the Hugo de Sancto Victor. Allegor. in Gen. dimensions of height, breadth and length, Hope, which is lifted up to heaven, Charity, which is extended to the South by loving friends, and to the North by loving enemies, and Faith believing all things which God hath done or will do from the beginning of the world to the end of the same, and the firm wood, whereof it was made, the Writings of the Prophets and Apostles, Noah in the ark, the intellectual faculty and his sons, right counsels and just desires coming here-from, the earthly creatures, works about earthly things, the fowles of the heaven, cogitations heavenly, &c. But leaving these, as witty speculations, rather then profitable mystical expositions, the mystery, or allegory, which we may certainly resolve upon, is, that by the ark is set forth the Church. Noah signifying rest, figureth out Christ, who giveth rest unto our souls, and as Noah buildeth the ark, so Christ beginneth, and setteth Ephes. 4. 12. Prophets, Apostles, doctors and Pastours to perfect the building of his body, which is the Church: Again, as the ark is made of most durable wood, so the Church endureth most constantly all adversities. 3 As Pitch was used about the ark to join and to glue the parts of it together, so by most ardent love the members of the Church are joined together at all times. 4 As the ark was pitched within and without, so the faithful have not onely good works externally, but purity and holinesse within. 5 As the ark was more long then broad, and more broad then high, so the company of the faithful, or that profess the faith of Christ, are of a far greater extent in their faith, which is longitude, then in their love and charity, which is latitude, and yet in their love of greater extent, then in their heavenly contemplation, which is altitude, because even amongst the good& charitable, there are but few yet, that wholly abdicate the world, delighting in nothing, but heavenly meditations. 6 As the ark was distinguished by stories and by divers rooms, some higher and some lower, greater and lesser, so in the Church there is great difference betwixt men, some being the common sort,& some lifted up to higher dignity, some rich and great,& some poor and little. 7 As there was in the Ark but one door, and one window, so the only door of the Church is Christ, and he and his Truth is the onely Light of us all. 8 As all sorts of creatures came into the ark, both clean and unclean, so all sorts, both good and bad are in the Church. 9 As the clean creatures come in by sevens, so the godly are united together in greater numbers, whereas amongst the wicked love is amongst fewer onely, and onely by reason of intim acquaintance, or the tie of bands of consanguinity or affinity, and the manifold graces of the Spirit knitting their hearts thus together in love, is also intimated hereby. 10 As in the ark food was laid up for all sorts of creatures, so in the Church, there is variety of food for the soul by the Word and Sacraments. Lastly, as all in the ark were saved alive, although they were continually tossed about upon the waters, but out of the ark all perished: so out of the Church there is no salvation, they are daily added unto the Church, that shall be saved, but in this Acts 2. 47. August. contra Faustum c.. 14. Gregor. hom. 22 in Ezech. Ambrose. Origen. hom. 2. in Gen. 6. Rupert. lib. 4. in Gen. world, they are( as it were) in a sea of troubles and miseries, never resting, till they come to the mountain of God, as the ark restend not, till upon the mountains of Ararat. And all this have I gathered out of Augustine, Origen, Gregory, Ambrose, and Rupertus. CHAP. VII. OF every clean beast thou shalt take to thee by sevens, the male and his female, and of Verse 2. beasts, that are not clean by two, the male and his female, 3. The fowles also of the air by sevens, &c. Verse 2, 3. The ark being now ready, seven dayes before the flood, as is expressed, Verse 4. Noah is commanded to enter with his wife and sons and their wives, verse 1. and to take in to him of other creatures a certain number, as is here set forth. But the number spoken of before, Ch. 6. 19. doth not agree, because theretwo are mentioned of every kind, but here sevens of the clean beasts. This may easily be resolved thus, the Lord there only giveth order in general, making no distinction betwixt the clean and unclean, but now coming to a more particular direction, he increaseth the number of clean beasts and fowls, as which should be of more use, appointing them to come in by sevens, but yet holding to his first of bringing them in by couples, male& female, that in no kind any might be alone, but for one couple of the unclean, he would have seven couples of the clean come in. Or happily Moses having omitted there Musculus. to set down this distinction, now setteth it down and the several numbers of both sorts accordingly. But whereas I expound the sevens of seven couples, it is to be understood, that in the Hebrew the words are seven and seven, and two and two. Now I confess, that Augustine, Ambrose, Chrysostome, Theodoret, Aug. lib 15. de Civit. Dei c. 27. Ambros. de Noah& Arca. Chrys. Theod. Verse 16. Eucherius and many more, both old and new Writers will have but seven of a kind meant in all, three couples to breed, and one, a male for sacrifice, as if it had been said, seven of one kind of clean beasts after another, as of the unclean, two after two: But this is contrary to the whole course of the History, wherein still the male is spoken of together with the female, as if the Lord would not have any to come in alone, so that it is but a mere conjecture, that of every clean kind there was one odd beast a male alone brought in besides the couples. And whereas it is said, that this was for sacrifice, one of a kind was not sufficient for this purpose, or else it must be thought, that Noah sacrificed very sparing at the first, and neglected some times of sacrificing, whereas he being set as a pattern to all others, it is rather to be thought, that God would furnish him so, as that he should have no want, when he was once come forth of the ark again, but be sufficiently supplied for sacrificing, especially it being as easy with the Lord to preserve many beasts, as few, wherefore there are some others, as Justine Martyr, Origen, Andreas, Carthusian. and Oleaster, who expound seven and seven of seven couples, Justin. Martyr. quaest. 43. orthodox. Origen. hom. 2. in Gen. 6. Andreas, &c. Gen. 9. whereof some should serve to breed of, and some for sacrifice, and for man to feed upon, it being immediately after the flood allowed to man to eat the flesh of beasts, which how he should begin to do so soon, unless there were many of them, I cannot see. There were then preserved of the unclean, two of each kind, and of the clean 14. that there might be some of the least useful for the glory of the creator, and of those that annoy man for his castigation, none yet being only hurtful, but some way profitable unto man, and of the most useful, many to oblige man to the greater thankfulness to God for having this singular care of him, for more of the profitable beasts, and fewer of the unprofitable are preserved: so Ferus. But if there were so many of the clean and of fowles and two of all kinds; a question may be The number of the creatures preserved. made, to what a number they might all amount, and how the Ark could hold them? Answ. Touching the Fowles, although he speaketh only of sevens, yet it is not to be thought, that of all kinds indifferently so many were to come in, but of the clean only, the mentioning of the couples of the unclean being for brevities sake omitted, as necessary understood, by the expression touching the beasts made before. And for the Arks being sufficient to contain them in the highest story, where man lived, considering that they filled not much room, because their bodies were little, no man needeth to question. For the beasts and creeping things supposed to have been put in the lowest story, they who have with all diligence written of Beasts of great bodies. their number speak of 131. whereof there are 34 of greater bodies which live upon grass, and Plants, and such like things; 1 the Elephant, 2 the unicorn, 3 the Rhinoceros, 4 the Monoceros, 5 Bubalus, 6 Bos, 7 Cervus, 8 Asinus, 9 Onager, 10 Vrsus, 12 Aper, 13 Hippopotamus, 14 Pegasus, 15 Bos Indicus, 16 Camelus Arabicus, 17 Camelus Bactrianus, 18 Dromedarius, 19 Camelopardalis, 20 Vrus, 21 Equus ferus, 22 Asinus ferus, 23 Bisons, 24 Bonasus, 25 Onyx, 26 Tarandus, 27 Struthiocamelus, 28 Tragelaphus, 29 Hyppelaphus, 30 Hyppardium, 31 Asinus Vnicornis, 32 Muflo, Beasts of less bodies. 33 Magnus, 34 Corgobado in nova Hispania. Of lesser bodies, 37. 1 Herinacius, 2 Histrix, 3. 4 Cuniculus ferus& domesticus, 5 Melis, 6 Glis 7 Scinlus, 8 Machlis, 9 Alce, 10. 11. 12. 13. 14. Ovium genera, 15 Mus, 16 Lepsus, 17 Lepus candidus, 18 Dasypus another kind of Hare, 19 Simia, 20 Coebus, 21, Cynocephalus, 22 Cercopithecus, 23 Alopecopithecon, 24 Chiurca, 25 Tato, 26 Capra domestica, 27 Capra fera, 28 Rupicarpa, 29 Ibex, 30 Oryx, 31 Dama, 32 Pigargus, 33 Strepsiceros 34 Animal Varium sine nomine à Cardano descriptum 35 Marmota, 36 Animal in Japonia cani simile, 37 Aiotocheli. Of Beasts that eat flesh 35. 1 lo 2 Pardus 3 Draco 4 Panthera 5 tigris Beasts that eat flesh. 6 Lupus 7 Lupus Canarius 8 Lupus Cervarius 9 Lynx 10 Sphinx 11 Hyena 12 Lycaon 13 Vulpes 14 Mustela 15 Felis 16 Canis 17 Vitulus Marinus 18 Crocodilus 19 Leocrocuta 20 Eale 21 Serpens Baa 22 Mantichora 23 Taurus Cornimobilis 24 Chaus 25 Cephus 26 Crocuta 27 Axis 28 Viverra 29 Icneumon 30 Rosomacha 31 Latax 32 Tibris 33 Satherium 34 Satyrium Creeping things. 35 Lutra. Of creeping things 25. 1 Anguis 2 Aspis 3 Vipera 4 Basiliscus 5 Lacertus viridis 6 Lacertus minutior 7 Stellio 8 Tarantula 9 chameleon 10 Salamandra 11 Scytale 12 Cerastes 13 Amphisbaena 14 Jaculi 15 Dypsas 16 Hypnale 17 Hemorrhois 18 Praester 19 Seps 20 Ammodites 21 Cenchris 22 Elephantia 23 Chersidras 24 Chamedracon 25 Hydra. Now for these creeping things, they being all unclean came in but in 25 Levit. 11. couples, 50 in the whole number, and for the most part being small of body might be contained in a room of 6 Cubits broad and fifty long, which was but the fiftieth part of the Ark. Touching the beasts, that eat flesh, they being also all, as I take it, unclean, were but 70, neither were they one with another so great as an Heifer of two years old, but because they could not well be kept together, allow a room of 4 Cubits square to every couple, 35 rooms in all, and only two fifty parts more of the Ark will be taken up. Then come we to the 37 kinds of those that eat grass of lesser bodies, and we shall scarce find any clean, but the two sorts of Goats, and the 4 sorts of Sheep, which being taken out of the number, there remain 31 couples, unto which if we allow a room of 6 Cubits broad, and fifty long, it will be enough and so a fourth part of the Ark being divided in the lower room into fifty is supplied. Touching the Goats and Sheep, there being of each kind 14, were 74, unto which; because they are greater, then most of the other, allow twice so much room, that is, two fifty parts, and so six of fifty are supplied. Lastly, for the beasts of great bodies, there are but three kinds clean, as I conceive, the two sorts of Oxen, and the Bubalus of each of which, if seven couples were taken in, they were 42, and so to be contained in two fiftieth parts more. Then of the 31 remaining, allow for a couple of Elephants alone, 2 fiftieth parts, and yet there will remain 40 parts of fifty still for the other 30 kinds. Now although divers of them be of great bodies, yet none of them is any way comparable to an Elephant, but two couples might well be in half the room of the Elephants one with another, and so only 15 parts more will be supplied, and thus half of this vast room will still remain, so that if there were other kinds, which we know not, and many more of these were clean, yet there was room sufficient to contain them all, and for Racks, and Mangers, and other receptacles, to put their meat into, and to pass and repass amongst them for such, as tended them. All which I have set down to stop the mouths of such, as impugn this History, as if it could not be true, but fabulous; because they cannot conceive, how so many creatures could be contained in this Ark, and fed an whole year together. But now seeing some reason hereof, let all men rest resolved touching the truth of that, which is here related, but for the beasts that were clean, they are but 10. Deut. 14. 4, 5. and so the rabbis say, there were but 10 sorts in all the World. And so I come to another quaere, how Noah could gather all these creatures together, some of them being wild, and some fierce The creatures come to Noah. and savage, and many living in places far remote in divers parts of the World? Answ. The Lord, who commanded him to take them into the Ark with him, as he is all-sufficient, so doubtless he by his all-commanding power brought them all together to Noah without his seeking for the time appeasing the fierceness of the nature of those, that were savage, and quibbling so, that they voluntarily submitted themselves to his ordering, and this is plainly intimated, v. 7, 8, 9. in that Noah is said first to have gone in, and then that the creatures went in unto him. Some yet have thought, that when the flood began, they being forced hereby gathered about the Ark, and so were by Noah taken in, but because this going in is expressly spoken of, as done 7 dayes before the beginning of the flood, that opinion cannot stand. But one question still remaineth here, how any of the creatures came to be unclean, seeing they were all at the first made very good? and the law of Creatures unclean how. distinguishing betwixt them was not yet given, but long after, Levit. 11. To this it may be answered, that although no such Law hath been hitherto expressed, yet as that of sacrificing and offering both beasts, and the fruits of the earth unto God, concerning which there hath neither hitherto been any express Law, was revealed to Adam by God, so certainly this of distinguishing betwixt the creatures was taught him by God, and by a long continued custom was now so established, that Noah knew readily, when the Lord directed him about the taking in of beasts clean and unclean, which were of the one sort, and which of the other; upon this Chrysostome toucheth, Chrysost. Hom 24. in Gen. but withal he saith, that Noah knew by the instinct of nature, which creatures were more sweet and wholsome for food, and which less, and that hereupon he might decline the one and choose the other for sacrifice, which being done divers yeares, some uncleanness was conceived to be in those, that were refused by custom, and so this distinction was first brought in So that in themselves none were simply unclean, but comparatively not so good, as others for meat, and therefore they did not use to offer them up in sacrifice. For as touching the eating of any of them, they had not hitherto been allowed, but immediately after the flood all are indifferently allowed to be eaten of; till that Law of restraint from the unclean, Levit. 11. Some Gen 9 3. resolve this question otherwise, saying that Moses calleth them clean and unclean; because they were in his time so called, by anticipation, and that Theod. quaest. 1. in Gen. Beda Hexameron. the Lord name the creatures to Noah, which he should take in by sevens, and for the rest, appointed them to come in by couples, but Moses knowing the first sort to be all of the clean, setteth them forth by this name, and the rest he calleth unclean. But the other doth better agree, because the Lord is brought in, speaking of the clean and unclean to Noah, whose speech doubtless is verbatim set down by Moses. If any further doubt ariseth touching those creatures, which live sometime in the water, and sometime upon the Land, whether they were not brought into the Ark also? Howsoever it be the conjecture of some, that they had rooms made for them on the outside of the Ark, yet there being no ground for this, but contrary to it; because all preserved by the Ark are said to have come into the Ark, and then to have been shut in, I answer, that such, as come to Land sometimes only for delight, were left out, as being able to live in the Waters, but others, which come for necessity, were taken in, and had water in the Ark to go into. Lastly, a question may be moved about the Phoenix, of which kind Writers say, that there was never but one, where this fowle was, when the flood prevailed? for into the Ark no fowles were taken, but by sevens. Many have suspected that, which is reported of the Phoenix, to be but fabulous, as Pliny, who speaking of it saith, that he cannot tell whether it be fabulous, The Phoenix. which is said of that most noble bide of Arabia called the Phoenix, of the greatness of an Eagle, yellow like Gold about the neck, and of a purple Plin. lib. 10. c 2. colour, all over the body, only in the tail, some sky-coloured feathers being intermingled, the head and face being adorned with a plume-like crest, so likewise Tacitus and Pomponius Mala. It is said to live by some 500, by some 600 yeares, and then to burn itself with certain sweet twigs gathered together to ashes, after which a Worm is again engendered out of those ashes, which again becometh another Phoenix. Certain it is, that it Cardan. lib. 10. de subtle. Scalig. Exerc. 223. hath been so seldom seen, that hence the suspicion hath arisen, yet Cardanus telleth of a bide in India called Serenda, which doth thus, and Scaliger speaketh of the same. And it is well known, that there are in some parts of Ireland certain fowles about the greatness of a Wild-goose, called Barnacles, which are bread of Corruption, being first worms in rotten holes of wood, and then growing to a perfect proportion of fowles, so falling away and flying, Ambros Ps. 118 Phoenix coitus corporeos ignorat, libidinis illecebras nescit,& de suo rogo surgit, avis sibi superstes, ipsa sui haeres corporis,& cineris, sui foetus. Verse. 4. and if so, then there may be such a Phoenix, as a figure of the resurrection of the body, and in this time of the flood, howsoever it was suffered to perish, we may well believe the restitution of it again in some such like manner by Gods singular providence, because such fowles and other creatures only were taken into the Ark, as were preserved in their species by ordinary Generation. For the being of this fowle, Saint Ambrose was so confident, that he saith, it was ignorant of carnal copulation and of the snares of lust, and doth rise out of the own fire again, &c. Seven dayes hence I will cause it to rain upon the earth, 40 dayes and 40 nights, &c. There is some difference here amongst expositors, why Noah with the creatures must enter into the Ark seven dayes, before any rain began. The Hebrews say, that Noah spent these seven dayes in mourning for his Grandfather Hebraei. Methushalem, who was to perish by the flood: but it hath been shewed before, that he dyed that year the first month, whereas the flood began not, till the second month the 17 day, and therefore that conjecture is most vain. Saint Ambrose saith, that as there were seven dayes spent in making the World, and resting from this work, so the Lord having given a long Ambros. lib. de Noa& Arca, cap. 13. time to the World to repent already, added these seven dayes more, after that in the sight of all men Noah was gone into the Ark, before that he would destroy it, that yet if it were possible, they might be moved to repentance, by remembering him, that in seven dayes he made all things, and therefore, that he could as easily destroy all again, and by having a fear and trembling strike into them, when they should see this man of God gone in to shelter against this time of the flood. Musculus saith, that the certain day is set for Noahs more assurance, and some that in this time every thing might be orderly Musculus. placed in the Ark. But we shall not need to labour much about a reason of this time given, if we do but consider, that so many sorts of creatures being to enter, and to be put into the mansions prepared for them, all this could not well be done, but sundry dayes must needs be allowed therefore: yet I mislike not the reason either of Musculus or Ambrose, because of the same action there may be divers ends. When Noah was six hundred yeers old, there was a flood upon the earth, &c, and again, verse 11. In the six hundred year of Noahs life, the second month, the seventeenth Verse 6. Verse 11. day of the month, all the fountains of the deep were broken up, and the windows of heaven were opened. A question is here made, how this year of Noahs life is to be understood, whether current or complete, and what time of the year this second month was? Some think, that the year complete is to be understood, and that by the second month the second month of his year Pererius. 601 is to be understood, but a hypocondriac reason is yielded hereof, viz. because otherwise he being 500 yeers old, when he was first warned of the flood,& this falling out in the beginning of his 600 year, he should not have had full two moneths warning thereof in all: for although by his 600 year we understand that year current, yet it is far from our meaning to understand hereby the beginning of that hundreth, but the beginning of the last year of that 100 only, so that the Jesuits reasoning here against upon this ground is almost vain. By the 600 year of Noahs life then is meant the year current, which is also proved, because the flood being past, which continued one whole year; Noah is said to have been but 601 yeares old, whereas if by the 600 year, the year complete had been meant, he must needs Gen. 8. 13. Lyranus. Marlorat. have been 602. Thus also Lyranus, Tostatus, Marloratus, &c. For the second month of the year, it was doubtless the second month not of that year of Noahs life, but of the year according to the common account, so Vatablus, and almost all expositors; because although a respect Vatablus. be still had to Noahs age, that we might know, how long a time before warning was given of the flood, how long it lasted, and how long he lived before and after; yet in the holy Scriptures the moneths are no where called the second, seventh or tenth, or first month, as here with reference to any mans age, but to the year of the World, or else we should be uncertain, at what time of the year any thing was done, whereas by this means it is manifest; yet some stand for the month of Noahs age, but I will not contend further about this. But amongst those, that agree about the Cajetan. Pererius. month of the year meant, in this place, there is notwithstanding a difference; because some begin the year in the Spring, and some in autumn. To which latter opinion, I do rather incline, and the reason see before, Gen. 1. v. 11. And so the beginning of the flood must needs be in October, which is also naturally a rainy time, and so the moneths following all the Winter time, and then Noah might be best furnished, also with all kind of provision, and the punishment was made the greater to those that perished, when they had laboured in gathering in all their Harvest and fruits, at once to have all drowned and themselves together. I know, that Ambrose and Rupertus, who Ambrose. Rupertus. are for the Spring, argue likewise thereupon, as the fittest time for the flood to come, when they looked for a pleasant time and least feared waters, it being also hereby proved to be most supernatural. But I rest in the former. But touching the means of this great flood; The Fountain of the deep broken up, and the windows of Heaven opened, it may be enquired, what these are? Answ. Some by the fountains of the deep understand the Sea, which they think now overflowed the Earth, and might well do so, forsomuch as it is higher then the Land: but both this hath been already confuted of the Seas being higher, Ch. 1. 9. and the Phrase here used, the Fountains of the deep were broken up, and not overflowed, make plainly against it. Others therefore have thought, that there is a place about the center of the Earth called tartarous, wherein an huge quantity of water is contained, from whence the springs do arise in divers places, the water coming from thence unto them by certain veins of the earth, but now the passages were made much wider and so the waters did flow forth from hence in far greater abundance. Now that there is such a tartarous is but a conjecture, and it is more probable, that by certain veins& pores in the earth, the waters of the Sea do usually issue and pass to some places, from whence they spring out again, which places are called Springs or Fountains, and whereas ordinarily these veins were narrow and streight, no great quantity of water passing through them at once, at this time they were made far wider, and so the water came gushing out most abundantly. For the word {αβγδ} in latin Abyssus, used here to signify the deep, is water of that depth, that the bottom cannot be founded, and this is the Sea, the original of most fountains. Some fountains indeed are engendered of vapours in the ground resolved into water, but the greatest part by far do without doubt come from the Sea. And whereas in Philosophy this may be argued against; because the waters of the Sea lying low cannot sand forth any higher then themselves, forsomuch as water is heavy, and heavy things do naturally descend and not ascend upward, this is easily answered, in that what was now done, was not natural but miraculous, the Almighty power of the Lord working extraordinarily in this flood. Touching the Windows of Heaven said also to be opened, although most do understand the clouds, hereby made to let rain fall in greater abundance then ever, as if it had come out of windows, yet according to my ground, before laid in speaking of the waters above the firmament, Gen. 1. 6. the flowing down of those waters happily placed there at the first for this purpose, must needs rather be understood. For now all things are almost turned into the first Chaos, when the waters covered all. So that we may see, in what danger we live continually between waters above and waters beneath, which God can bring forth at his pleasure, to drown and to, destroy us all, that we may always stand in awe and fear to sin, and to provoke him to wrath against us. And it rained upon the Earth 40 dayes and 40 nights. God would, as Chrysostome noteth, have drowned all in a moment, but herein his long-suffering Verse 12. Chrysost. hom. 25. in Gen. is still further declared that one day he bringeth the flood to that pass, that some are drowned, others surviving, and the next day more, &c. that yet some of them, if it were possible, might be moved with repentance. And Calvin saith, that by this means it might both take the deeper impression in Calvin. Noahs mind, and also the wicked World might the better perceive the error of their incredulity, of which, if they had been drowned upon the sudden, they through the present astonishment could not have been so sensible. Touching Noahs knowledge of this number of dayes, and the matter, from whence such abundance of water came, about which some move a question, it is easily resolved, that by the intercourse of the light and darkness he might well observe the passing away of the time, and God who at the first removed the water covering all things, and not annihilating it, could easily cover all with water again, bringing the same water from all parts for destruction, which he had sometime diversely disposed of for the greater benefit of the Universe. For the words used 40 dayes and 40 nights, there is in them an Emphasis, for the wonderfulnesse of the thing, as in speaking of the Fast of Moses and of Elijah, 40 full dayes being meant, consisting of 24 houres a day, and not artificial dayes, which are but 12. There are some, that reasoning Philosophically about the flood have held, that it came of natural causes only, as Seneca, who held, that there was a fatal time at the concourse of Senec. lib. 3. quaest. not. c. 27 certain watery stars, when the World must needs be drowned, and that this happened sometime before this, and shall happen again. And Berosus Berosus. saith, that the cause of the flood was the concourse of all the stars, which have divers courses, in capricorn, being so set, as that it may pass through their orbs by a right line, and that when they shall in like manner meet in Cancer, the World shall be burned. But these men being lead only by the light of natural reason did certainly err herein, because not by any fatal necessity, but by the will of God, both the World was drowned and shall be burnt with fire for sin, and as for any more such floods, it is plainly contrary to Gods covenant with Noah, Gen. 9. That same day entered Noah, &c. into the Ark, and the Lord shut him in. The Verse 13. Verse 16. Lyranus. words translated, in that same day, are in the Hebrew, in articulo illius diei, upon which divers have scanned diversely, some, that hereby is meant the clear light of the day, wherein and not in the dark, as it were, by stealth men seeing Noah to enter the ark, they might conceive it to be by Gods direction, and so fear to do him hurt, as going under Gods protection: some, the strength of the day, such as is at noon-tide; because the word translated, Oleaster. R. Abraham. Aven Ezra. in ipso Articulo, is {αβγδ} signifying to strengthen: others that little part of the day, whereby the day is distinguished from the night, that is, the dawning early that day. Pagninus cutteth off all this controversy by turning it, as here I have red it, in that very day, so that the day is spoken of, as an Article or point of time, wherein he entered, and not a part of that day pointed at. But a greater question yet remaineth, what day this was, because in the verse immediately going before the 17 day of the second month is spoken of, but before that it is expressly noted, that Noah went into the ark seven dayes before the flood, which began the 17 day. Some hold, that the very day, when the flood began, was the day of Noahs entrance, and so the order Chrysost. hom. 25. Vatablus. Ambros. de Noah& Arca. taken seven dayes before is to be understood only of a preparing to enter. But others better, that by the preterperfect the preterpluperfect tense here is to be understood, the self-same day Noah had entered, that is, was in the ark, and all sorts of creatures with him, having begun his entrance seven dayes before, but now it being fully perfected. For the Lords shutting him in, hereby is meant, saith Chrysostome, that he was safe there, God providing, that as other parts Chrysost. hom. 25. in Gen. of the Ark, so the door, after Noahs going in might be made close, and defensible against the water also, using herein the ministry of his angels, or by his All-commanding Word doing this for Noah, which he could not do for himself; because the door was to shut inward, and the crannies were then to be stopped, when all things were entered. Now for the repeating of the same thing again, v. 13, 14, 15, 16. touching the coming in of all things into the Ark, it being spoken of before so fully, verse 7, 8, 9. this is not superfluous, but that it might be the more considered to admire Gods providence in bringing together all sorts of creatures at the very day appointed, and so seasonably, that they might all be out of the danger of the flood. Now the waters having flowed thus continually 40 dayes together, were at length so increased, that they covered the highest mountains. All the high mountaines under the whole Heaven were covered. 20 Fifteen Verse 19. Verse 20. Cubits upward the waters prevailed. Some mountaines are reported to be of such an exceeding great height, that they are thought to be above the middle Region of the air, where the rain is ordinarily engendered, as the Mount Olympus, Casius, and Athos, &c, and Bodin saith, that he hath been upon the top of an high Hill in France, where he saw the Clouds moving under him, and where no rain fell, but it was most faire during the time of his abode there, but having descended he saw, that some store of rain had fallen below. Some, who think, that all the rain, which fell now to make this flood, came out of the middle Region, are forced, considering this, to say that by Cajetan. Heaven, all the mountaines under which were covered, not the Starry, but the Aerean Heaven was meant, and so some of those high mountaines, which exceeded the middle Region, were not covered, but in that sudden rise of the waters none could get to them to be saved there: others, that it is false which is reported of mountaines so excessively high. But if we hold us to Pererius. that, which was said before touching the waters coming down from above the Starry Sky, we shal neither need to deny the truth of that, which is reported touching those high mountains, nor be forced to flee to that shift of understanding by heaven the middle Region of the air, without, yea contrary to all grounds of holy Scripture. For all the mountaines without exception in the whole World must needs be covered, or else all things had not necessary perished by water. The mountaines under the whole Heaven then were under the Starry Heaven, and above the highest of them these extraordinary waters, which descended from an higher place prevailed 15 Cubits upward, that no Grant of the greatest procerity might lift up his heada bove the waters. Saint Augustine, who is for the waters coming out of the Clouds, saith, Aug. lib. 15. de Civit. Dei c. 27. that at this time the Clouds might be lifted higher, as well as earth could be placed such an height, as was the top of so high a mountain. But I rest in the former resolution. The waters thus prevailing, all things were drowned Verse 21, 22. and perished, wherein there was any breath of life upon the ground; only Noah and they with him were saved alive, and in this state Moses saith, the World continued 150 dayes. The waters prevailed upon the earth 150 dayes. Some have held, that these Verse 24. R. Solomon. joseph. Chrysost. dayes are to be reckoned from the 40 before spoken of, but they were certainly deceived, as will appear, if we look to Chap. 8. 4. where the Ark is said to have restend upon the mountains of Ararat the seventh month, the 17 day, which was from the second month the 17 day, when the flood began, See also before the year of the flood counted just 150 dayes: wherefore when Moses saith the waters prevailed 150 dayes, the meaning is, that from the beginning of the flowing of waters to cover the earth, till so many dayes were come about, the earth remained all under water, but then it began to be freed again on the tops of highest mountains. If it be demanded, why the flood continued covering all so long, when as all things were drowned dead many dayes before this? It is answered, partly to show the Lords great indignation against sin, and partly to exercise Noahs Musculus. faith, who might by this time, if he had not been strong in faith, have begun to think, that the waters should never cease again. And how could they indeed, seeing they were 15 Cubits higher then the tops of mountains, be more abated in the space of these dayes? for when water overfloweth all, there must be a time again for it to be brought down according to the proportion of the degrees of the greatness thereof. CHAP. VIII. ANd God remembered Noah and every beast, and all the cattle with him in the Verse 1. Ark, and made a Wind to pass over the Earth, and the waters were assuaged. This of Gods remembering Noah is spoken according to man, not that he did at any time forget him, but his doing that, which did argue his care over him, is said to be his remembering of him, and he is said not only to remember Noah, but also the beasts with him, to show, that his providence extendeth to all creatures. But for the wind, which he made to pass over the earth to dry up the waters, divers conjecture diversely. Some, that no wind, but the Spirit of God is meant hereby, because no wind could dry up so great waters, Ambros. lib. de Noa& Arca, cap. 16. Theod. for then the winds continually blowing upon the Sea, would dry up those waters, also it was therefore, say they, the Almighty Spirit of God and a divine insensible virtue, whereby this was done. But howsoever a wind cannot do such a great thing ordinarily, yet when God doth sand it extraordinarily, why should we think it impossible to be done hereby, seeing a wind sent by him, made the waters of the red-Sea to stand upon heaps, making some part of it dry even to the bottom? It was therefore a wind doubtless, as we red it, which the Lord sent, and which in many dayes dried up the waters so that the forth began to appear. Some will have the heat of the Sun meant by this wind, which having been hitherto hidden by the thick Clouds now broke out, and dried up the waters, for proof hereof, that the Sun may be understood by the word {αβγδ} Spirit or wind here used, alleging a place in Ecclesiastes, where the Sun being spoken of, it is said; The Spirit Rupertus. having viewed all things goeth forward in the Circuit thereof. But because the going and returning of the waters is spoken of, v. 3. that is, an agitation of them by a wind, I rest in the other, as the plainest and simplest meaning of the words, that there was a wind sent whereby the waters were blown to and fro, and thus by degrees dried up. Now the time, when this wind began, was not after 150 dayes before spoken of, but so soon as the 40 dayes of rain were ended: for this wind had had a unsuccessful effect at the expiration of those 150 dayes, the tops of the mountaines beginning then to appear. And then also, as the fountains of the deep had been before broken up. Now they were stopped, and the windows of Heaven were shut. Some hold, Verse 2. that there could not be any beginning of the waters decrease so soon, but at the end of 150 dayes; because they are said to have prevailed so long a time, but their prevailing is to be understood, not of their continuing in their full quantity, as when they were at the highest, but of their continuing to cover the earth, so that no part of it was discovered, till the end of this time; because upon the last of these dayes, the waters were abated for the Ark to stick upon some mountains, there being thus some discovery of them made. And to this effect also Augustine, who saith, that this is spoken by capitulation, August. in Gen. quaest. 12. it being showed in general, that the waters prevailed 150 dayes, Chap. 7. v. 24. this thing is here particularly described, how it was, viz. a wind arising, yet in this time, and the windovvs of Heaven, &c. being shut up immediately after 40 dayes expired, and thus the waters decreasing, but not so, as that there was any sensible demonstration thereof, till the end of 150 dayes, when it appeared by the sticking of the Ark upon the mountaines of Ararat. And the ark restend the seventh month, the 17 day of the month upon the mountains Verse 4. of Ararat. The description of the time here is so plain, the dayes 150 from the beginning of the flood, and this day of this month so fitly agreeing,( for from the 17 day of the second month, to the 17 of the seventh are five moneths, that is, five times 30 dayes) that I cannot but marvel, that any should hold these moneths to be reckoned not from the beginning of the year, but from the beginning of the flood, thus both needlessly and falsely too, bringing in two several accounts in this history, whereas Moses followeth onely one. For if it be reckoned so, at this time 197 dayes were expired, since the beginning of the flood, and then the flood lasted in the whole time thereof 57 dayes above a year, which is contrary to the common received opinion, and to the description of the time by the age of Noah, when he went into the Ark, and when he came out, of which see before chap. 5. 5. in my reckoning made upon occasion of that, which is there said. In speaking of this time, the vulgar latin differeth from the Hebrew ten dayes, for in that translation it is the 27 day of the seventh month, but both in Hebrew and Chaldee 17, so that here is in the vulgar latin a manifest corruption. The mountaines Vatablus. of Ararat here spoken of, are commonly held to be in armoniac, for there is the River Araxis, nigh unto which standeth the great mountain Taurus, which is supposed by some to be that, whereupon the Ark restend. And this is the more probable, because that place in the Armenian tongne, is called Aprobatherion, that is, the place of going out for a memorial of Noah his going out of the Ark there. And Berosus saith, that in his time certain parts of Berosus. joseph. Antiq. lib. 1. Hieronym. the Ark still remained there, of which they scraped pitch, and used it to heal diseases withall, thus also Josephus and Jerome. And yet hereby it is made more evident, because part of this mountain adjoineth unto Cilicia, the chief City whereof was anciently called Tersus a {αβγδ} to dry, since Tarsus, because in all likelihood, the earth began thereabouts to be dried first. Berosus indeed calleth it Montem Cordycorum, Damascen, Baim, but it might have upon divers occasions divers names. Luther saith, that some understand by these Luther. mountaines the mountain Imaus in India, the highest and greatest by far in all the world, and Musculus saith, that some will have mountaines meant, Musculus. not lying in armoniac, but near to armoniac; but these are onely conjectures, not able to weigh against that, which hath been already said. After this the waters still decreased more and more, till the tenth month the Verse 5. first day, and then the tops of the mountains were seen. This was a long time, after that the ark was grounded, before any ground appeared to the eye of him that looked out; viz. 74 dayes, from whence we may conjecture, how deep the ark went in the water; for the water being at the highest was 15 cubits above all mountaines. Now from the time of the beginning to abate, till this time, had passed 184 dayes, in which if we count the abating by an equal proportion, the waters fell a cubit in 12 dayes 6 houres, and somewhat less than half an hour, and so 110 dayes, before the Ark restend, about 9 cubits, which being deducted out of 15, 6 remain, and therefore in this depth it is probable, that the Ark went, and so the waters fell in these 74 dayes 6 cubits. Hugo de Sancto Victore, Lyranus, and some others, labour otherwise about Hugo de Sancto Victor. Lyranus. the finding out of this, but because it is a point rather of curiosity than edification, I spare to set down their reckonings. And at the end of 40 dayes Noah opened the window of the ark, which he had Verse 6, 7. made, and he sent forth a Raven which went to and fro, till the waters were dried from off the face of the earth. Some think, because it is said, the window which he had made, that it was not the window or light spoken of before, out of which the Raven was put, but some hole made by Noah now to look out at, because the other window being high, he could not well come to look out at that. But this is a fond imagination, seeing one window onely hath been hitherto said to have been made by Noah, and therefore it is certain, that this and none other is here spoken of: for it was made long before, as appeareth in that it is said to have been shut, and that he now opened it when the making of the window was spoken of before, the word Sohar signifying light was used, but here the word Shalon a long and narrow hole serving for a window. The Septuagint render it {αβγδ} or {αβγδ}, signifying a door, but it is improbable, that Noah yet opened the door, because after this to be satisfied touching the state of the earth, he removed the covering of the Ark, and looked out, and saw, that the earth was dry, which had been needless, if the door had stood open, seeing he might have looked out thereby. It was that window then, by which he sent out the Raven, being made so, that although he might through it see the tops of mountaines, yet he could not see the Plain. Now the Raven being sent out, was going and coming, that is, to the out-side of the Ark, and away again, never entering in any more: because happily he found dead bodies of men and beasts, and so lived upon them, thus Chrysostome, and Augustine, and others. The vulgar latin readeth this of Chrysost. Hom. in Gen. c. 26. August. quaest. 13. in Gen. the Raven thus, which went out, and did not return, &c. whereupon a great question hath been moved by some, how these two contrary readings might be reconciled? and because it seemeth, that they cannot, some of them have rejected the Hebrew, as corrupted, but the sense of them both is all one and the same, the Raven, although going and coming entered not into the Ark any more. And if there could be no reconciliation, yet far be it from us to reject the fountain, the Hebrew for a translation, but let that rather be corrected according to it. After the Raven a Dove is sent out, which argueth that the Raven came in no more. And he sent forth a Dove from him to see if the waters were abated: but the Dove Verse 8. Verse 9. found no rest for the sole of her foot, &c. If it be demanded, how long after the Raven the Dove was sent out; it is most probable 7 dayes after, because after her return, it is said, he stayed other 7 dayes, intimating hereby 7 going before: why these two fowles were rather sent out than any other, no certain reason can be rendered hereof, but because they could take a long flight,& had more sagacity of nature, than divers others,& were fit for this purpose of exploration. But here is one necessary question, how it is said, that the Dove could not find, where to rest the sole of her foot, when as the tops of the mountains were seen 40 dayes before this? Saint Augustine answereth, that either this was August. quaest. 14. in Gen. spoken by capitulation, as being done before that of the mountains tops appearing, or else that howsoever they were seen, they were not yet dry, but sluddy. The first of these cannot be, for it is expressly said, 40 dayes after the appearing of the tops of the mountaines that this was done, wherefore it is rather to be held, that the Dove being a cleanly and delicate creature could find no fit place to rest upon, but miry, and so either alighted not upon the ground, or else alighting and staying a little while, flew back again, as not being content with such a resting place, as the earth could yet afford unto her, Josephus saith, that she returned with her feet all dirty. And he stayed other 7 dayes, and again sent her forth. And the Dove came into Verse 10. Verse 11. him in the evening, and lo, in her mouth was an Olive-leafe plucked off, &c. Because Noah is said to have stayed other seven dayes, some have held that 7 dayes were passed before since the 40, and so find three sevens here, which I Lyranus. have before followed, and is further confirmed by that which followeth, v. 12. and he stayed other 7 dayes, where it is plain, that they are called other 7 dayes, in reference to the 7 before spoken of. Touching the Olive-leafe, a question is made amongst expositors, how any three could have green leaves at this time, when as all had been so long overwhelmed with water? To this some answer, that this three was made immediately by Gods Almighty Power to reflourish, or else that God provided for the comfort of Noah, that trees should not lose their leaves and fruit even in the time of their being drowned, and he would have by the Dove a leaf brought unto Noah to intimate thus much unto him. Others, that the Olive-tree is always green with leaves, but that Chrysost. hom. 26. in Gen. the Dove lighted upon this three, and brought a leaf thereof in her mouth, was by divine dispensation. The Dove had spent the time all day abroad, finding somewhat doubtless to feed upon, but being a creature that loveth the company of man, and to come into an house at night, she returned then unto Noah, because she could yet have no rest abroad. The word leaf is in the Greek and latin red a bough or branch, but it is not likely, that so little and weak a creature could bring a bough in her mouth. The seventh Verse 12. day, after this Noah sendeth the Dove forth again, which returneth no more, whereby he understood that the earth was dry. Mystically saith Ferus, the Raven set forth the Jews, and we may add heretics, which go from the Church and return not, the Dove, the Holy Ghost which was sent 1 when Christ breathed upon his Apostles. 2 at Pentecost. 3 at the Resurrection. And as the Dove restend not upon the sluddy ground, so the Spirit will not rest in the impure. 2 As the Dove returned in the evening into the Ark, so the Spirit Acts 2. in the time of the Gospel, which is the evening of the world. 3 As the Dove brought an Olive-branch, whereby Noah knew, that the waters were dried, so the Spirit bringeth comfort and peace to the soul, the faithful being hereby assured, that Gods judgments are past unto them, their sins being pardonned, Rom. 8. 16. Thus Ferus. But Ainsworth by the Raven, whereby Noah could have no comfort, understandeth the law, which giveth no comfort in respect of the flood of Gods Judgements due for sin abated, and by the Dove the Gospel and Spirit sent therewith, Matth. 3. 16. speaking peace and comfort to all true believers: but neither of both these do fully satisfy. That of Ferus by the Dove understanding the H. Ghost I embrace, but not any sending of the Holy Ghost at the Resurrection, but the first was at Christs baptism. The Raven seems rather to me to set forth the wicked in the Church, who go and come, but never truly enter by being effectually called. Then in the 60 year, the first month, the first day, Noah removed the covering of the Verse 13. Ark, and looked, and behold the face of the ground was dry. Betwixt the time of the last sending out of the Dove& this then were 6 days; but Moses counteth it not bydayes, as before betwixt the Arks resting upon the mountaines of Ararat, and the appearing of the tops of the mountaines he did not, but by the day of the month also leaving the dayes to be reckoned by the Reader. Thus then ten moneths and 13 dayes of that year were past, wherein the flood began, so that of an whole year there missed not now above one month and 17 dayes, but instead of these a month and 27 more were past, before that Noah came out of the Ark, v. 14. so that an whole year and ten dayes were Verse 14. spent in the Ark. Touching the covering opened, it was the roof of the Ark, not all throughout the whole length of 300 Cubits, but a board or two to look out at. But how is it here said, that the ground was dry, and yet 56 dayes after this the ground is said to be dry, as if then only it were first dry, and fit to come out upon, as the sequel also doth declare? Answ. It was dry now in appearance to the eye, but not so dry, as for Men and cattle to go upon, because it was moist and soft, like Marrish ground, but a month and 27 dayes after, it was dry and hard. Then God said unto Noah; Go out of the Ark, thou and thy wife, &c. It may be demanded here, why Noah is bidden to go out, or what need there was, Verse 15, 16 that the Lord should command him this, for so much as seeing the earth to be dry, he might now of his own accord have gone out? Ambrose answereth, that in righteousness there is such modesty, that a man wonderfully submitteth himself Ambros de Noa& Arca, cap. 21 to the guidance and government of the Lord, not attempting any thing, but what he willeth, and therefore this just man Noah would not presume without God to go forth, but expected, till he commanded him. And Calvin Calvin. extolleth the obedience of Noah herein, commending it to our imitation, in that having been now so long in a tedious Prison, he yet refreined from going out, till the Lord bad him go out. For even thus ought we in all our actions to follow God, as our guide, and not rashly adventure upon the doing of any thing at our own wils, and so we may expect a blessing with Noah from the Lord in whatsoever we go about. Yet we ought not to look for Revelations in these dayes, but in all things consider the precepts of Gods holy Word, that we may be sure what we do, is not against, but agreeable thereunto, and we must crave the Spirit of wisdom, which is never denied to such as are willing to obey. Hitherto Calvin. And it is to be remembered, that God shut Noah in, when he was entered into the Ark, and therefore he must needs expect his opening of the door again, and not presume of himself to break it open. But why is the going out of all the creatures mentioned also in particular? Answ. This sheweth, how Gods care is still extended even to beasts and fowles, and creeping things, that we may not doubt of his Providence over us, and also, that as these came into the Ark to be preserved, so none of them dyed there, but were preserved alive to store the world again, and for this purpose brought forth again. But why doth the Lord in bidding Noah with his wife, and sons and their wives to come out, vary the phrase used in bidding them to enter in, Chap. 6. v. 18. For there it is said, thou and thy sons, thy wife, and thy sons wives here, thou and thy wife, thy sons and Ambros. de Noa& Arca cap. 21 Quàm indecorum quo tempo. revivi morerentur tunc perituri generarentur. their wives? Ambrose both observeth this difference& resolveth it, saying, that whilst they were in the Ark, the Lord would have them to live a part, the men by themselves, and the women by themselves, and not to come together man and wife as at other times; but now his will was, that they should come together again, and increase and multiply and replenish the earth: for how unseemly a thing had it been, when the living were all dying, for such as should die to be begotten? It was indeed a time of wo and bestow, and therefore of refraining from all acts of pleasure, to be free to fast and pray and to lament that common destruction; wherefore, as I hold no certain ground to be in this variation for this tenet, so I reject it not, especially it being commonly received amongst many ancients, that neither men and women nor beasts did come together, during all that time of the common calamity of the World, but were kept, till the time appointed for generation and increase of the world again. And Noah builded an Altar, and took of every clean beast, and of every clean Verse 20. Verse 21. fowl, and offered burnt-offerings on the Altar. 21 And the Lord smelled a sweet savour and said, I will not any more curse the ground for mans sake, for the imagination of mans heart is evil from his youth, &c. This is the first Altar that we red of, although it is not to be doubted, but Altars were used before, and sacrifices were offered upon them, of the reason whereof, see Gen. 4. 3. Altars were of earth, Exod. 20. 4. this is said by the Hebrewes to have been built where Cain and Abel sacrificed before, and Abraham prepared to offer up his son Isaac, Gen. 22. 2. It is noted here by Saint Ambrose, that Noah is not Ambrose. said to have done any thing before this without an express command from God, but now he buildeth an Altar, and sacrificeth without command; the reason hereof rendered by the same Father is, because this was a duty of thankfulness to God for the great benefit of his preservation, which ought to come freely and not to be exacted. For as now we ought to praise God with heart and voice, so then whole burnt-offerings were over-added, by giving something unto God thus, the more to express the thankfulness of the heart, man being of himself most dull in the performance of good duties, and therefore needing some outward means the more to excite him, and sacrifices served also to set forth deliverance from sin, and coming into grace and favour with God by some means without us, viz. the Lord Jesus Christ, who was to be offered up in sacrifice for us, as Calvin reasoneth. Noah then Calvin. in doing thus, had both warrant, it being a custom amongst the faithful from the beginning to offer sacrifice, and that doubtless by the direction of the Lord, and also, as his justice hitherto so herein his great piety is commended unto us. Touching clean beasts and fowls I have spoken before, Chap. 7. 27. R. Eliezar is bold to determine, that Noah brought onely a bull, a sheep and a goat, and of clean fowles, turtle doves, and young pigeons. Touching Gods smelling of a sweet savour, in the Hebrew it is a savour of Noah, that is, of rest, the meanning is, wherewith he was well pleased, and much delighted, as man is with most sweet smells, not for the smell coming therefrom, but for the piety of him that offered, and therefore the word Noah is used in alluding to the person, in whom the Lord was so well pleased. For there could be no pleasing smell in the smoke of sacrifices, but the simplo mind in the offerer, and the Tertullian. lib. 1. advers. martion. Verse 21. mind fearing God, is accounted a sweet smell: but mystically Christ offering himself was this sweet smelling savour, Ephes. 5. 2. And he said in his heart, I will no more curse the ground for mans sake, this is spoken according to the manner of men, he said in his heart, that is, he determined with himself: the Chaldee, he said by his word, understood by the rabbis, as an oath, see Esa. 54. 9. By cursing, here is not meant any kind of curse, but as is by and by further expressed, by bringing an universal destruction upon the World; for other particular curses are both threatened and inflicted still daily for sin, whereas the burning of the World at the last by fire, which we expect, may seem to be contrary to this, I anwer with Ferus, this shall not be till the term here set, v. 22. as long as the earth endureth. Rupertus saith, that the earth shall not be smitten any more for mans sake, but man himself that sinneth, but the earth and other creatures, which sin not, shall be exempt. But so Rupert. lib. 4. in Gen. c. 2. that which is here spoken in favour of Noah, should be taken as spoken against him, and for the senseless creatures. Touching the reason, for the imagination of mans heart is evil from his youth: this was spoken before, and now again, saith Ferus, that we might not think, that we which live since the flood, beware better than they that lived before it, for the corruption of mans nature is still the same throughout all Ages. It may seem strange, that this being alleged, as a reason, why he would destroy the World before, Gen. 6. 5. it should now be brought, as a reason of not destroying it any more. But the meaning here is, that man being so corrupt and sinful, if whensoever he provoketh the Lord by his sins, the World should be destroyed, it must often be destroyed, and restored again, and therefore he would not any more take this course, but for the general, uphold the World, notwithstanding such provocations unto the end, as Calvin saith, or, as others, it is, as if the Lord had said, seeing there Calvin. is such a fountain of corruption in man, that he can do no otherwise, but sin, I will take pitty upon him, and not use so great rigout against him any more. For this is spoken in regard of Noahs sacrifice, whereby the Lords wrath was so pacified towards man in general, that although they should offend again, as formerly they had done, as in respect of their corruption, they were apt enough to do, yet the Lord here resolveth, not to pursue them with so great fury any more, wherefore the same, which was before brought, as a reason of destroying the World, is now for Noahs sake, when he had sacrificed, brought, as a reason of not destroying it any more for his encouragement, when he was thus assured, that his posterity should not any more be dealt withall as former generations. And so Noah giveth rest, as was before noted upon his name, and the power of serving God with a good heart appeareth, the whole World though wicked, fareth the better for one righteous Noah doing sacrifice to God. But how cometh man to be thus corrupt from the beginning, seeing God made him good? Answ. He fell from this good estate, and so is born now sinful and corrupt, generation after generation, which is intimated, in that he saith, from his youth, and Esa. 48. 8. We are all transgressors from the womb, Ps. 51. 7. 58. 4. A Rabbin being asked, when is the evil imagination put into the child, he Answered, in the hour that he was formed: his heart is a fountain or shop of sin, and so the thoughts framed there, cannot but be evil, see before Chap. 6. 5. which being so, and therefore the far greater part of men being through original corruption mancipated to sin, some few only being sanctified to think and do better, the Lord resolveth not to destroy the World again for him, but for Noahs sake, and such as he was, to uphold it all the dayes thereof. For although this be not expressed, yet for somuch, as the Lord entereth upon this resolution, when Noah had sacrificed, it is necessary to be understood. So that here is no impunity intimated to the wicked, but that the Lord will not for them drown the whole World any more, but rather respecting his servants preserve it free from such general calamities, a just reward yet awaiting every such wicked man in particular both here and hereafter. Gods promising not to curse the earth any more, though men be sinful, is mystically applied to the faithful, Esa 54. 9, 10. for by Christ, who was made a curse for us, we are for ever delivered from the curse, although we be sinners, Gal. 3. 13. Hereafter seed-time and Harvest, could and heat, Summer and Winter, day and Verse 22. night, shall not cease so long as the Earth remaineth. This is added, as opposite to the Worlds destruction, for when the flood came, there was a year, wherein they neither sowed nor reaped; because all was drowned with water, neither was there any Summer and Winter, but all as a Winter abounding with water, and if there were an intercourse of day and night, heat and could, yet no good redounded to the creatures hereby, seeing nothing grew, and nothing in that time had any comfort thereof. But now henceforth it is promised, that there shall be a vicissitude conducing to the sustentation of life, of mens actions, sowing and reaping, of the first qualities heat and could, and of times both anniversary, Summer and Winter, and quotidian, day and night. And all this, he saith, shall be, as long as the earth endureth, that is, not for ever, but whilst the earth remaineth unburnt with fire, which is till Musculus. the day of Judgement: for after this, if it abideth still, it is not counted to be the earth, that now is, but a new earth Neither is this so to be understood, as if in every particular country there should always be these vicissitudes: for in Egypt it was once continual night, three dayes together; And in Ahabs time there could be no sowing nor reaping three years together in the drought, but it is true of the World in general: for never shall there intercourses fail in all parts, till the dissolution of the Universe. CHAP. IX. ANd God blessed Noah and his Sons, and said unto them, Increase and multiply, Verse 1. &c. As the Lord having made Man and Woman at the first, blessed them by making them fruitful, and gave them dominion over the creatures, and appointed their food, so here again beginning a new World, as it were, he proceedeth in like manner in speaking of these three, and for this of increasing he iterateth it, v 7. as speaking to them, that had need of great confirmation, because they had been doubtless greatly astonished at the late general destruction, and could not easily be resolved, to what end they had been hitherto preserved, and for their filling of this earth with their posterity, they being so few might otherwise have much doubted of it; yet there was a great difference betwixt our first Parents and these. 1 They, if they had continued in the state of innocency, should have multiplied without sorrow, and have lived with theirs without sickness, pain, and death. 2 Their dominion should have been over the creatures without any reluctation. 3 Their food should have been more easy to get, and their toil less, and that without weariness to get it; but now there must be sorrow in bringing forth, and in bringing up, sicknesses and death, the creatures will not obey, but by compulsion, and with great toil and labour man must get his living out of the earth and them. But how doth Gods blessing take effect in Noah, seeing he had no more Children after this, that we red of, but by his three sons the whole earth was over-spread? Answ. It was a blessing to him, that his sons fructified abundantly, the children, that came of them being his also. Whereas the Lord blesseth them thus together, it is yet to be understood, Luther. that he doth not allow promiscuous coming together of men and women, but of each man with his own Wife, his laws having always been for Matrimony undefiled. The fear and dread of you be upon every Beast, &c. When Noah and his Verse 2. sons should consider the multitude and fierceness of some of the Beasts, they might well doubt some mischief to come unto them by these, wherefore God here animateth them against this, which indeed taketh effect to this day, because all beasts, yea even the greatest and fiercest flee away, if they see but the show of a man, as Basil saith of great Fishes, and Pliny of Elephants. Basil. Pliny. But we see it not to be so with the great Whale, or with fierce Lions, Bears and Tigers, how then was this verified in every Beast? Musculus Musculus. Calvin. moveth this question and Calvin, but in resolving it they say, that the fear of man is by God so far strike into them, that they come not to assault them, for if they should so do, they might soon have torn them in pieces, and many of them of far greater strength, then man are made subject to man, yea to children, as Horses and Oxen and the like. This indeed may serve in part to resolve this doubt, but it is not all, which is to be said herein. For I doubt not but Noah and his Sons were feared by the fiercest Beasts, till the increase of mankind to that, that they were able to subdue them partly by number, and partly by wit and policy. There was certainly a special providence holding the creatures in awe for the necessity of men, when they were but few, more then in these dayes, but even still the fiercest Beasts are tamed by man, and then they fear him even as the domestic beasts do. The fear of man then was in all beasts first extraordinarily, till mankind was again more increased, their living with Noah and his Sons so long in the Ark, being some means of taming their fierceness, and bringing them to fear them as domestic beasts did. 2 In all times both to make them keep far off from the habitations of men in deserts, fearing to come to do them hurt in Towns or Cities, and also, because when by the Art and Wit of man they are tamed, not only Oxen, and Horses, and Camels, &c. but even Lions, and Bears have feared, and been made obedient to man. For out of his power to tame and to rule is no beast or bide, creeping thing or fish, as Saint James teacheth. It is observed here by Ferus, that other words are used, and not James 3. 7. the same to Adam, Gen. 1. 28. have dominion, &c. intimating, that all creatures were obedient to Adam in the state of innocency; but now they must be compelled by terrors and punishments. Every thing, that moveth and liveth shall be meat for you, as the green Herb I Verse 3. have given you all things. At the time of the Creation only Herbs, and Seeds, and Fruits are given unto Gen. 1. 19. man for meat, but now the Lord giveth the same liberty in respect of flesh and fish of all sorts, putting no difference betwixt clean and unclean, and thus the rabbis understand it. For in Breshith Rabbath upon Ps. 145. 7. The Lord looseth the bound, they say, hereby is meant, that all the beasts, which have been unclean by the Law shall be set at liberty, and men shall be licensed to eat of them in the time of the Messiah, even as the sons of Noah might eat of all things according to the licence made, Gen. 9. 3. Some hold, that man might as freely feed upon the living moving creatures before, as now, because although it were not spoken of by the Lord in appointing mans food, yet it is no where forbidden, and that they used beasts skins for Garments, and their sat for sacrifice is apparent, and what did they then with their flesh, if they are it not? Again, the creatures were made all for mans use, and if he did not use them by eating them, there are many, that he could make none use of at all. Thus Calvin, who yet professeth, not to contend about it. And Dominicus de Soto argueth strongly about the same, that man did and might Dominic. de Soto de justitia& jure, quast. artic. 1. eat flesh after Adams fall, before the flood, as being a convenient nourishment for his now decaying body. For if it were not lawful or not used before, it must be either, because it was prohibited, or because not profitable food for man, or not known to be such, or because Herbs and Fruits abundantly supplied mans necessity, and so there was none use of flesh. But neither was it prohibited, neither unprofitable to nourish, because by the judgement of all Physicians, and by experience it appeareth to be most nutritive, and they might easily in reason conceive thus much, and lastly, although other things enough might be had for food, yet considering besides the use of meats for necessity, there is an use for delight also, this could be no reason of abstaining then herefrom. So likewise Cajetan; because although happily for Cajetan. the sparing of living and moving things, till they were multiplied, and because they were but few at the first, who were to be fed, they were to abstain from feeding upon them, yet this reason held not all the time before the flood, which was 1600, and therefore after a while they might and did eat of these also, yea, Berosus reporteth, that they ate mans flesh. And touching the present liberty given, he saith, it was no new indulgence, but this eating of all things is here mentioned, that thus occasion might be taken to direct to avoid an abuse in eating of these creatures, viz. together with their blood, and that of adding unto the killing of such creatures for meat, the killing of men also for the same purpose in a savage manner. And he allegeth Justin Martyr, as the author of this opinion, that man before this might eat living Justin. Martyr. quaest. 119. orthodox. things, although not for necessity, as after the flood, but for delight, because otherwise Abel when he offered sacrifice, might have been thought to have done nothing worthy of acceptance, as who did offer that, which was not profitable unto him. But Justin Martyrs words are plainly wrested to this sense: for in answering to that question, if they offered of things, which they might not eat, how this could be accepted of, sith, the things offered, by them were to them unprofitable, he saith, according to Saint Paul, no 1 Cor. 9. man feeding a flock, but eateth of the milk of the flock, so Abel when he brought an offering of his flock, brought of that, whereof he had benefit, for he ate doubtless of the milk of the flock, but of the flesh he speaketh nothing. This therefore of their liberty before the flood to eat flesh is but a new opinion, and the reasons brought for it may easily be answered. For first, although it were not prohibited expressly, yet it was by necessary consequence, seeing all the meat hitherto allowed to man was only Herbs, Seeds, and Fruits, so that of faith they could not eat flesh then. Secondly, being prohibited, although they had known it to be good for food, yet what Godly man durst have eaten of it? Thirdly, use may be made of every creature, although not by eating thereof, either for physic and medicine, for variety of delight in seeing or hearing it, or to be stirred up hereby to extol Gods manifold wisdom and power, who made such diversity of creatures. Fourthly, if when the fat was used in sacrifice, God would have their flesh so much as they would make none use of, to rot upon the ground, who can say, why did he so? and yet happily their sacrifices then were all Holocausts, as this of Noah spoken of, Chap 8. Fifthly, Why there should be any exception taken at offering things unprofitable to man, I cannot see, if God would be thus served any more, then at our serving of him now a dayes with the calves of our lips, which is not cast unto us. And lastly, whereas it is said no reason can be rendered, why man might not eat flesh, but only Herbs, &c. before the flood, because if the small number of beasts, which were in the beginning be brought as a reason, yet long before the flood they were so multiplied, that this could be no reason. I say, that if no reason can be brought, yet Gods will, as for refreining from the three of knowledge, is a sufficient reason. But there was good reason hereof, as I have already shewed upon Chap. 1. v. 29. and therefore all the Fathers generally held thus, as there also appeareth, or at the least, that none of the Godly ever ate flesh, till after the flood, although some of them have held it a thing never altogether unlawful, but not necessary, seeing Chrysost. hom. 27. in Gen. there was food enough besides by God appointed. But now the Lord for their necessity alloweth them flesh for meat, their bodies being grown weaker, and the fruits of the earth being not so perfectly good, as before, and partly to comfort Noah, and his after their great sorrow for that general calamity, and their own restraint of liberty in the Ark, as in a dark Prison an whole year together. Lastly, besides these, Theodoret yieldeth another reason Theod. in Gen. quaest. 55. of this liberty now granted, viz. because God foresaw the Idolatries with beasts to come, wherefore to prevent it in all, that would be wise, he allowed men to kill and eat, and to make these creatures to serve for their uses, as who might gather hereby, that it was an indign thing in any man now to serve and worship them, who were theirs to use, as they pleased. Verse 4. But flesh with the life thereof, which is the blood thereof, shall ye not eat. It being in the former words allowed to man to eat living and moving creatures, now lest they should think hereupon that they might take and cut these creatures in pieces, and presently eat them all bloody in a savage manner, as beasts do, that eat flesh, and so grow savage like unto them, to kill and tear in pieces and to eat men also, the Lord doth here straightly forbid the eating of the flesh of beasts in such a manner. For first, it is to be taken and killed, the blood being let out, and then to be prepared orderly for mans diet. This Chrysost. Hom. 27. in Gen. Calvin. Luther. reason to prevent the killing of men is yielded by Chrysostome, as also because blood is an heavy meat, and the cause of many sicknesses. Calvin also yieldeth that for the preventing of murder, and Luther and others. But if we look into Levit. 17. 10, 11. two other reasons are there rendered, 1 Because blood is the life of the beast, and therefore to eat the flesh and the blood both is in effect to eat the creature living, which is inhuman and brutish. 2 Because by blood being offered to the Lord an expiation is made for sin, so that the blood of the creature is a thing reserved for God, as a price to be paid to him for sin, as a mulct for the same, and therefore to eat it had been to eat a thing hallowed to the Lord, and so sacrilegious, and it was reserved to the Lord, saith Tho. Aquinas, as his propriety, that hereby it might be Thom. Aquin. part. 1. quaest. 102. art. 3. acknowledged, that he only is the author of life to every creature. Two words are here used to express the same thing, the life and the blood thereof by apposition, the reason before rendered, because the life is in the blood, being thus intimated. And for the words following, I exclude not the other reason, that they might not be so prove to murder, as if the Lord had said, I will not have you desire the blood of beasts, much less to thirst after the blood of man. Some yield this as a reason, that the Israelites being enured to some ceremonies might the better bear all those, that should afterwards be instituted, but the former reasons may suffice. If it be demanded, whether this Law being made at the beginning of this new World, doth not bind to the Worlds end, especially seeing it is renewed, Act. 15. I have fully answered hereunto upon that place; showing that what is there decreed, was but for unities sake betwixt believing Jews and Gentiles for a time, to cease again afterwards, sith that nothing entering into the belly now defileth the man. The rabbis number this for the seventh command given since the Creation, of Mark 7. 18. which see afterwards, Deut. 20. 10. And surely your blood of your lives will I require, at the hand of every beast will Verse 5. I require it, and at the hand of man, at the hand of every mans brother will I require the life of man. These words are in the vulgar latin rendered thus, for your blood of your lives, &c. as if they were a reason, why blood should not be eaten, but because they can be made by no means so to agree, and the word in the Hebrew is {αβγδ} etiam, and, this is to be rejected, and that which is here said is to be understood, not as cohering with v. 4. but with verse 3. where a liberty was given to feed upon every living thing, unto which one exception only touching bloud-eating is put, verse 4. and here is another touching the bloodshedding of some living things, that is, of men. And so it is, as if it had been said; Every living thing shall be meat unto you, and I give you freely power to kill and to shed the blood of it, as well as to gather Herbs, but let the blood be separated from the flesh, the one being refreined from, when the other is eaten, and take heed, that ye reckon not man amongst the living things that ye may kill, for my meaning is not, that he should be meat either to you or to any savage beast, but if any man or beast offereth violence to him to take his life away, I will surely be revenged upon that man or beast, it shall cost him his life for so doing. This Law is so obscurely delivered indeed, that divers Expositors have been troubled much to find out the sense of the words: but both Chrysostome, Calvin, and almost all understand this Chrysost. Calvia. wholly, as a prohibition of murder, with a threatening to such, as should dare to murder, and not as a threatening against bloud-eaters; yet the Lord is most severe in this case, Levit. 17. 11, 12, &c. threatening death even for eating of blood; wherefore let it be considered, whether this is not also here to be understood. blood with the flesh of beasts ye shall not eat, for whosoever doth so, I will be avenged upon him to cut off his blood, and if he killeth a man, that is, any of you, although he eat not your blood; your blood of your lives will I require at his hands, that is, for shedding your blood, whereby ye lose this bodily life. I will shed his blood, and so will I do by the beast, for touching a beast goring a man, that he dieth, a Law is made afterwards, that he shall be put to death, also the casting of men to wild beasts to be destroyed, as persecutors did, is here forbidden. The words further added, at the hand of every mans Brother, serve to show, that none shall escape death, that killeth a man, although he were his brother, whom he killed, or any one understood hereby, in whom he had most Exod. 21. 28. interest, as Parents in their children. And this is more plainly expressed, verse 6. the rabbis hold, that self-murder is here forbidden and threatened, and the appointing of any to kill a man. Maimony Treatise of murder. Chap 2. Whoso sheddeth mans blood, by man shall his blood be shed, for in the Image of Verse 6. God made he man. The cutting off of a murderer cometh from God, but man placed in authority to see to the punishment of offenders is the instrument, by whom he will have it done, and not by any private man for revenge. The Hebrews find in these, and the words going before four kinds of murder. 1 In these words, a mans own murdering of another. 2 In the words going Hebraei. next before, at the hands of every mans Brother will I require it; his setting of others a work to murder. 3 In the words next before them, at the hand of every beast will I require it; his exposing of a man to wild beasts to be destroyed. 4 In the first words, your blood of your lives will I require; a mans killing of himself, so that which way soever murder be committed, revenge shall be taken therefore. And the reason added is most forcible, for in the Image of God made he man. By killing man Gods living Image is defaced, and if he shall be severely punished, that presumeth to deface the Kings Image, which is a dead thing, how much more he that defaceth this living Image of God? wherefore if this will not move thee, saith Chrysostome, to flee from murder, Chrysost. because man is of the same nature with thee, yet be terrified herefrom to consider that he is Gods Image, and placed in great dignity. He is one of Gods domestics and familiars saith Ambrose, and therefore he cannot see him slain, but he will be revenged upon the slayer. He is next unto God in Ambros. de Noah& Arca. c. 26. Musculus. dignity, as Joseph was to Pharaoh, and therefore to abuse him is to abuse God, who hath thus set him up; as Musculus reasoneth, Numb. 35. 31. no satisfaction might be taken for bloodshed, yea, saith Maimony, though he would give all the riches in the World, and the avenger of blood were willing to free him, because the life of the murdered is not the possession of the avenger of blood, but of the most holy God. This law touching blood being thus set down, Moses returneth again to show, how careful God was for Noah, his sons and all creatures yet surviving, and for their posterity, repeating again his blessing them to increase, and making a covenant Verse 7. 8, 9, 10, 11. with them, that he will never more by a flood of waters destroy all things again, as he had done, and establishing this his Covenant by a sign given, the Rainbow. For he saith; This is the token of the Covenant, which I make between me Verse 12. and you, and every living creature with you for perpetual generations. I do set my Verse 13. bow in the cloud, &c. Noah and his sons having been terrified with such an horrible deluge lasting so long a time, could not, but yet remain full of fear, when they should see the clouds to gather together, that another deluge was coming: wherefore the Lord doth not only covenant not to destroy the World with a flood any more, but also he giveth a visible sign, whereby they should be assured of immunity from such deluges ever hereafter, that thus all fear might be put out of their mindes, and they might rest confident, that they should never be punished thus again. The bowe, which he saith, he would set for a sign, is by all generally taken to be the rainbowe, except Ambrose, who will Ambros. de Noah& Arca. c. 27. by no means have it thus understood, but of the invisible power of God, which is as a bow sometime bent, when he is punishing, and sometime loosed, when he taketh off his punishments again, or forbeareth to proceed in punishing, as if he had said, he would, when clouds did arise, show his Bow unbent by dispersing them again, before that any such effect of drowning all things should follow. For the rainbow saith he, is rather a sign of rain, and uncertain weather, and it is not always seen, when all is covered unchurch Clouds, neither is it seen continually night and day, but in the day-time only, and therefore it cannot be meant here. But it is plain, that the Bow here spoken of is not an invisible, but a visible thing, for the bow, saith Verse 14. he, shall be seen in the Cloud, and although it prophesieth some rain, yet no superabundance, but a cessation thereof after a while again, and that the sign here spoken of should always appear night and day, there is no reason, but rather of the contrary by the Text, because it is spoken of only, when clouds should arise, and that it might be seen, the day-time is fittest, and not the night, when it is dark and men are at rest. But whether was there not a rainbow seen before this time? Some have held, that there was not, but that it was made by miracle, as Carthusianus saith, that Alcuinus conceited, and Chrysostome calleth it a miracle, as if he had Alcuinus. Chrysost. hom. 28. in Gen. also been of the same mind, and therefore some have feigned that there were before this no clouds or rain, but a mist, that watered the earth, applying to this purpose that of Gen. ●●. 5. The Lord had not caused it to rain upon the earth. But that which is here last said, is a manifest mistaking, because, when rain is denied to have been, the world was but in making, after the full perfecting whereof it reins and not before, but after this, till the flood no such thing is any where affirmed. And if there were rain and clouds commonly in former times, and a Sun shining upon the clouds, which are the natural causes of a rainbow: others say, the rainbow must needs also have been before, but now it was the Lords pleasure to make the appearing thereof a sign of his care to preserve the World from drowning, so as it had not been in times past, and this is held by Calvin, Musculus, and all others, that I have Calvin. Musculus. seen, who also slight such, as hold, that it was now first shewed. But for mine own part, I must needs confess, that I am swayed rather by that, wherein they think there is no solidity, that now first the rainbow was made by a kind of miracle to appear. I grant, that the Hebrew word will bear this exposition, Behold, I have set my bow, which some lay hold upon, as arguing, that it was before, but now first made a sign, but the Hebrews having no present tenses, but for the present using the Preterperfect also, it may as well be rendered, I do set my bow, as in our new translation, and so it may be understood, as of an Act now first done. For shall we, because the Lord doth use some natural causes to make the rainbow, as the Sun, and a light and watery cloud right opposite against it, say, that it must needs have always been so from the beginning, seeing these causes have always been? In the generation of man there are natural causes, the coming together of man and woman, yet generation is not always where these causes are, but when God will, so unto the being of the rainbowe, natural causes alone are not eenough, but Gods will must concur herewith, he therefore having never appointed these causes to produce this effect before, why must we needs believe, that it was before? Moreover if we consider the great variety of excellent colours in this bowe, and the admirable frame thereof extending so far, and in the form of a Bowe, not broader nor narrower at one place, then at another, we cannot but acknowledge Gods hand singularly herein, and not only as in other read, or white, or black apparitions in the air, there being none other meteor for the artificial and admirable frame thereof comparable to this, that useth commonly to be seen, wherefore even the Heathen Poets called it Thaumantias, a unsuccessful Prophesying, as Ainsworth noteth. We call it indeed Iris, or a rainbowe, but it is truly Gods bowe, by him lawfully made to appear, as a sign of his mercy, the end hereof being partly to make us always mindful of the flood past to fear to sin, and partly to think upon Gods care over us to be confident, when waters do most abound, that although some particular places may be drowned for sin, yet the whole world shall never be drowned again, as Luther saith. Eccl. 43. 11. it is said, Look upon the rainbow, and praise him, that made it. So amongst the Jews, Luther. saith Maimony, when any man seeth the rainbow, he blesseth God that remembereth his Covenant, and is faithful therein. If it be demanded, why this bow was set for a sign of this, and whether there be any reason of withholding the waters from abounding so extraordinarily in it? I answer, that experience teacheth it to be a sign of rain, especially, if it appeareth in the morning, and the air is always watery, when this bow is seen, and therefore it is a sign only by Gods ordinance, and no cause of keeping water from overflowing all, as expositors do generally agree, when we see this, we are assured, that God remembereth his Covenant with Noah and us, not that he needeth a rememberancer, but to strengthen our faith, that he doth remember it. God is, as a warrior, who having done some great exploit, hangeth up his bow, or his sword and buckler, not taking it down again to be used, as before, because he hath already done enough to be avenged upon his enemies: for even so he hangeth his bow in the Cloud with the bent part to us-ward, intimating, that he is not minded to shoot so at us with floods of water, as once he did; because he holdeth himself hereby sufficiently revenged upon the wicked in this kind, and therefore will never thus arm himself again for a common destruction. But because the World shall at the last be burnt with fire, it may be questioned, whether this sign of peace shall continue even till then? The author of the ecclesiastical History saith, that some holy men have held, that 40 Eccles. historia. yeares before the day of Judgement, there shall no rainbow appear, the air being extraordinarily dried, and so prepared for that general burning. But this is a mere conjecture, neither can it be true; because if clouds and rain should not have their course, till the end, all things would perish through the drought, before the coming of that fire, and men might hereby be assured of the time approaching, whereas it shall come, when it is least thought upon. It is therefore more probable that rainbowes shall be seen, as now they are, at times, even to the end of the World. The rainbow, saith Ferus, was a figure of Christs Covenant of peace made with his Church, Esa. 54. 9. 10. And the sons of Noah going out of the Ark were Shem, Ham and Japhet, and Ham is the father of Canaan, and of them was the whole Earth overspread. Verse 18. Hereby it seemeth plain, that Noah begot no more children after the flood: for then not only from these three, but from them also should have come men to overspread the Earth, or at the least it would finally have been said of Noah, as of others, he begot sons and Daughters; yet Berosus Anianus saith, that he begot ●o sons after this called Teitans after the name of Berosus lib. 30. their Mother Titaea, and that they were Giants. And he reasoneth from the long time, that he lived, viz. 300 yeares after this, and Gods blessing of him, as of his sons, bidding them together to increase and multply, and the necessity of the world then required it. What I think of Gods blessing him, see ver. 1. and for the long time which he lived after this, it was but as the time of him, that now adays liveth to 90 yeeres, who if he begetteth no children after 60, growing then an old man, it is no marvel, so Noah at 600 was an old man, and therefore though he lived long after, his barrenness thenceforward is not to be admired, especially having one and the same wife, who was an old woman also. The Lord in bidding them then to increase and multiply, and replenish the earth, ver. 1. meaneth, that they, who were fit for generation should do so, and yet even in their fructifying Noah was also blessed, because whatsoever increase there was, came originally from him, and his family was thus filled. The Jews have a fable of Chams cutting off his fathers stones, that he might get no more children, like to that off the Poets, touching Jupiters gelding of his father Saturne: But I pass this over, as fabulous. Berosus also telleth of a fourth son of Noah coming out of the ark called Tuisco, as Musculus saith, who was the father of the germans Musculus. and French, but this must needs be false, because it is often repeated, that Noah had then three sons onely. Ham was the father of Canaan, why after the three sons of Noah mentioned is onely the son of Ham spoken of, and not of any of the other two? To this Chrysostome answereth, that Hams intemperance Chrysost. hom. 29. in Gen. is hereby noted, and that he refrained not from the company of his wife, but begot him in the ark in that time, when all things were overwhelmed with calamity. But this is improbable, for Ham had other sons before Canaan, even three, Gen. 10. 6. and therefore either the number contained in the ark was greater, or else Canaan could not be begotten there; Ambrose Ambros. de Noah& Arca. c. 30. saith, that this is spoken to aggravate the fault of Ham, which here followeth, in that he being a father himself did show no more reverence to his father: but then his elder son Cush would rather have been spoken of, wherefore he addeth another reason, which is better, viz. that Canaan was to be the father of the Canaanites, whose country Gods people were to take into their possession. And this reason is further amplified by Musculus, saying, Musculus. Moses wrote this to the Children of Israel, who were by Gods appointment now to possess this country, and therefore it was material by the way here to describe Ham by his son Canaan, of whom came the Canaanites, that seeing, how long ago they were cursed, the Israelites might now conceive the better hope, that they should be expelled, and room should be made for them in their country. And Noah began to be an husbandman, and planted a vineyard. Verse 21. Verse 20, 21 And he drank of the wine, and was drunken, &c. In the Hebrew Noahan husbandman began to plant, &c. For he was not the first husbandman in the world, but only after the flood: For Cain in the beginning was an husbandman. Yet Noah found out, as was touched before, to do husbandry with the labour of oxen and other beasts, which was in times past unknown, and therefore he is here set forth by this name of an husbandman. The word translated, husbandman, is in the Hebrew, a man of the earth, the meaning is by an hebraism, that after he had in the flood-time intermitted his husbandry, Calvin. now he began to set to it again, and to plant a vineyard. A question is here moved, why Noah applied himself to plant a vineyard, which is for delight, and not rather to sow corn first, which is for necessity, and whether there were no vines before this? The first is moved and answered by Ambrose, Ambrose. that Noah left things necessary for life to be provided by the Lord, attributing the invention therof to him, but he invented things for comfort and delight: but it is rather to be held, that tilling the ground for corn is not spoken of, because that was in use long before, but this of planting a vineyard as being new, and for the history here following, so that although his sowing of corn be not spoken of, yet it is most probable, that he intended it first, and after fell to planting of a vineyard, his sons having now begotten divers children, seeing Ham seemeth to have had four at the least at this time, Gen. 10. 6. And for his applying himself to provide for wine-making, Chrysostome saith, that he Chrysost. hom. 29. in Gen. was moved hereunto, because having had much sorrow, he thought hereby to be refreshed, and to have his grief eased, and also for the strengthening of the body, which was now become weaker. But as for vines, there were such certainly before the flood, but they were onely such, as grew naturally in the open fields, as most hold, and therefore could not yield any fruit so pleasant, as being but wild vines, and so the grapes, which they bear, were not used for the making of wine, but only to be eaten, as other fruits of the earth. Yet some, as Calvin saith, have held that there were vineyards before this, and wine was Calvin. then made and used, concerning which he determineth not. The more probable opinion is that there was never any wine made, till now, that Noah devised the planting together of vines in a yard, and so by cutting and dressing of them brought the grape to be more pleasant and fit to make wine of. Because otherwise it would not have been spoken of, as now first invented, and all antiquity hath ever held Noah to be the first, that taught this, calling him therefore Janus from the Hebrew word {αβγδ} signifying wine, as Berosus Beros lib. 3. also noteth. Touching his drunkenness, it is excused by most, as being a thing, that befell Theodoret. quaest. 65. Ab inexperientia proficta est e●rietas Noae, non ab intemperantia. Nam ille primus hominum compressis u●is i●norans, non solùm quantum esset bibendum, said quomodo nempe aquâ temperatum, incidit in e●●ietatem. Athenaeus. Chrysost. Hom. 29. in Gen. him ignorantly. Hear one for all, Theodor. The drunkenness of Noah, saith he, came from inexperience, and not from intemperance. For being the first, that pressed grapes, he was ignorant, not onely, how much was to be drunk, but how, viz. mingled with water. He being always used for 600. yeeres to drink water, might easily err, supposing, that he might drink as much wine, as he had used to drink of water, and the want of using wine before made him the more apt to be wrought upon with the fumes thereof. And lastly, he was old, and so the weaker to bear it, whereas his sons being young, who haply drank of it with him, were not, that we red of, over-taken herewith. But indeed after this it was an ancient custom, never to drink wine, but mingled with water, as Athenaeus remembereth, so much water being put to, as three are to five. And to signify this, he saith, an altar was cannon-shot to be built to the nymphs near to Bacchus. By ignorance also Chrysostome saith, that this just man became drunken, erring in the quantity, because he knew not the strength of wine, but he doth not altogether excuse him, as not sinning herein, but by his example admonisheth others, who are far inferior to him in grace, to take heed of falling. Some think, that it was no sin in him, because altogether involuntary. But because every excess is a sin, Musculus. and here was certainly some excess, although not before purposed, as in those, that drink wine now adays to excess, it cannot possibly bee justified, but it is to be held in Noah a sin of ignorance, in such as offend this way in these dayes, a most foul and horrible 'vice. He that is voluntarily drunken, saith Chrysostome, his drunkenness is a devil, yea more Chrysost. odious then a devil, for when we see a man possessed with a devil, we are affencted with pity, and condole with him, but contrariwise we hate drunkard, and think them altogether unworthy of mercy, and worthy of severe punishment. Because what is acted by one possessed is altogether against his will, but the mischief done by a drunkard, is altogether of himself. But why did Moses tell of the drunkenness of Noah, and not rather bury it in silence, seeing it was likely, that men would upon this example wax the bolder in this sin? Calvin saith, that the Lord would have him Calvin. thus branded with a perpetual note of ignominy, although a most just and temperate man, for this one fault, that others might learn to beware of drunkenness. But herein the simplicity of the Word of God appeareth, in that none are spared, but the faults even of the best are laid open, as well as of others. Howsoever drunkards cannot have any colour for their sin from hence. 1 Because Noah knew not the strength of wine, they know it. 2 Because it doth not appear, that he drank much, but onely he drank some wine, to which being never used before, a little might thus work upon his brain, but they are mighty to poure in wine, and strong to poure in strong drink. Esay 5. 22. 3 Because he never offended in this kind again, but they often. And he was uncovered within his Tent. By drunkenness man is deprived of reason, and then there is nothing so brutish but he will do, he is not ashamed to cast off his clothes and lay even his shameful parts open to the view of all men; And thus Noah did at this time, by his nakedness, as it is called in the Hebrew, the discovering of his privities being understood, and therefore in the vulgar Latin it is rendered turpitudo, and verenda patris sui. That Noah should do so shamefully in his drunkenness the Lord suffered, saith Calvin, Calvin. to humble him the more, and to make him the more carefully to flee drunkenness ever after. For being seen thus by Cham he could not, but be greatly ashamed, ever since the fall of man, we being by a just judgement of God most unable to rule these parts by reason from rising and moving to things obscoene and filthy, as Augustine noteth, and therefore being greatly ashamed, Aug. de Civit. lib. 14 cap. 17. Verse 22. even by nature to have them seen. And Ham the Father of Canaan saw the nakedness of his Father, and told his two Brethren without. It may seem strange here, that Ham should be thus ill affencted to his own Father to deride him, and to seek to bring others to do likewise. But it is to be understood, that as at the beginning there was a Cain as well as an Abel, so now there is a wicked Ham as well as a Godly Shem, who was opposite to his Father, as whose righteousness rebuked him and his evil courses daily, wherefore he was glad of this opportunity, to see his Father in sin, thinking that this was some cloak for his own wickedness, and it was a feeding to his envious mind to see him shamed. For even as Vultures, saith Basil, are carried to things smelling ill, and flies to ulcerous Basil. Orat de invidia. places, so the envious are most attent to that, which is vilely done, and if any thing be done amiss, they publish it, and will have other men know it also. It is commonly held, that Ham was Zoroastres, so called for his skill in magic and Witchcraft. For Berosus saith, that hence he had this name, and Berosus. when his Father was thus uncovered, he came and handled his privy parts, and by his charms effected, that he was unable to beget children ever after. And Cassianus saith, that he was most studious of these wicked arts, and taught Cassianus. S●●●rus. Col. 8. c. 21. Scholast. Historia. the same to his posterity, having before the flood engraven them in most hard stones, and in Iron plates, that they might endure, so likewise the author of the scholastical History, and if he were thus vilely addicted, no marvel, though he hated his Father, who doubtless was a professed enemy to such wicked studies. But a question doth here offer itself, why Ham is described by his Son Canaan, Ham the Father of Canaan? Besides the reasons before Hebraei. rendered upon verse 18. The Hebrews tell another special reason, why he is thus name here, viz. because Canaan his Son saw Noah thus uncovered first, and went and told Ham his Father, who to make it yet more public, shewed it to Shem and Japhet▪ And this is the more probable, both because Canaan is accursed, when Noah awoke from his drunkenness, and it is said, that it was told Noah, what his younger son had done, which cannot be understood of Ham, the middlemost, but of Canaan his son, seeing grandchidren are also commonly called their grandfathers sons: thus also Theodoret, Theodoret. who besides this yet bringeth another reason, Canaan in wickedness was most like unto his Father Ham, and therefore good reason, that he of all his sons should specially be name. And Shem and Japhet took a garment, and laid it upon their shoulders, and went backward, and covered the nakedness of their Father, &c. A strange and stupendious Verse 23. sight, so reverend a man in drunkenness, shamefully naked and derided of his own Son: certainly this was a great judgement upon him; therefore that others may be warned to take heed of the like, as Calvin noteth, Calvin. and that his sons, who were better disposed, turned their faces away, as being ashamed to behold him. This shewed great piety in Shem and Japhet, and in them piety towards Parents, and a reverence of them is commended to all generations. The faults of Parents then are to be covered by their children from the eyes of others, and not to be laid open, and yet in the children, there ought to be an averseness therefrom, as Shem and Japhet turned Gregor. lib. 25. Moral. Si Magistrorum vita displiceat, oportet, ut eos subditi etiam cum displicent, venerentur: said hoc est sole●ter intuendum, ut quem venerari de●ent ne aut imitari velint, aut quem imitari d●sp●ciunt venera●i contemnant, &c. Musculus. away from beholding their Fathers nakedness. To this purpose Gregory speaketh elegantly applying it to spiritual Fathers also, when the life of Masters is worthy of reproof, such as are subject unto them, yet must reverence them even when they displease. But this is wisely to be considered, that they imitate not those, whom they ought to reverence, or contemn not to reverence such, as they despise to imitate. As the good Sons of Noah gave them example in hiding their Fathers nakedness backward. For even so the faults of Teachers should displease their Subjects, but they ought to hid them from others. The Papists lay hold upon this, as making against us, who spare not to publish the vices of their holy Fathers, the Popes, and of other spiritual persons amongst them. But Musculus answereth well, that they are not Fathers, but Wolves, not Pastours, but Tyrants, not Ministers of Christ, but servants of Satan, and that they writ books in the defence of Sodometry, and other vices, and so publish their own wickedness, and therefore no reverence can be given to them without danger to the soul. But for such, as teach the truth, although there be shameful things in them, the people should with Shem and Japhet hid them, but yet dislike them, because when the vices of Gods Ministers are laid open before all men, they will be ready to stumble hereat, and to grow licentious in sinning. Thus therefore Theodoret reporteth, Theod. Eccles. hist. lib. 1. 11. that Constantine the Great having many accusations against divers Bishops brought unto him, they one complaining of another, would not once look upon them, but sealed them all up, and having reconciled them together again caused them to be brought out and burnt before their faces, protesting, that he had not red one word in all those Writings, because the vices of Pastours ought not to be opened to the people for the scandal, which would ensue hereupon, yea he added moreover, that if he should see a Bishop lie with any mans Wife, he would cover that foul 'vice with his Garment, least the beholding of it should some way hurt those, that should see it. But this is not to be understood of those, that are commonly foully vicious, as many are, but generally virtuous, as Noah was, but sometime only by infirmity overtaken. For notorious sinnors of any sort are to be rebuked openly, that others may fear. But Noah awaking from his drunkenness, knew what his younger Son had done Verse 24. to him, &c. Wine filleth the head with vapours, and so maketh a man sleepy, and so Noah being drunken slept soundly in that uncovered case, wherein he was. But being now awake again he understandeth, what his younger son had done to him, either by the Garment, which he found upon him, examining Musculus. and finding out by Shem and Japhet, what had been done, or else by divine Revelation. But who is this younger son here spoken of? Some August lib. 16. de Civit. Dei, c. 2 Haereticorum genus calidum, non spiritu sapientiae, said versipellis astutiae, quo solent haereticorum servere praecordia& pacem turbare sanctorum, &c. Verse 25. think that it was Canaan the Grandchild, as was partly touched before, and not Ham himself. But because, if Canaan did any thing, it is passed over here in silence, their opinion is better, who hold that Cham is meant, being called the younger Son, because he was wicked, as hath been noted upon Gen. 5. 32. Saint Augustine hath an observation upon the signification of his name, Ham, saith he, signifying hot, the middle son of Noah, as it were differing from the other two, neither of the first fruits of the Israelites, nor of the fullness of the Gentiles, signifieth a kind of heretics,, hot not with the spirit of wisdom, but of subtle craftiness, whereby their hearts are cannon-shot to boil, and to trouble the peace of the Church. And he said, Cursed be Canaan, a servant of servants shall he be to his Brethren. It may seem strange, that Noah awaking from his drunkenness doth not first humble himself for his fault, but falleth immediately to raging against his son: but Calvin answereth well, that this is not to be taken, as a raging, but Calvin. as a curse coming upon a disobedient Son, by the spirit of prophesy, it appearing hereby, what an horrible sin it is for children to be irreverent and undutiful towards their parents, it bringeth the most severe curse of God down upon their heads. And as for his penitency, it is not to be doubted, but that he was affencted with much sorrow, though it be not expressed, and certainly, he could not without much grief, thus accurse his own son, and abdicate him and his out of the Church of God: thus also Theodoret. Theodoret. But when as Cham the father had offended, why is Canaan the son accursed, and how can it be just to punish the son for the Fathers fault? The best answer, as I take it, to this is that, which is grounded upon somewhat said before touching Canaan, that he told his father Ham of Noahs nakedness, and so the beginning of the contempt was in him, so that Noahs knowing of that, which his younger son had done unto him, is to be understood with this circumstance, that Canaan was the first, that began the irrision, when he shewed it to Ham: Thus Theodoret and some others. And for his passing over the Theodoret. naming of Ham in this his curse, he saith, that he did thus because he durst not curse him, whom God had expressly blessed but a little before amongst his other sons, and Chrysostome also toucheth upon the same. Calvin rejecteth Chrysost. Calvin. Musculus. this saying, that Canaan is name and not Ham, to aggravate the curse, as being thus extended to his posterity from generation to generation, Ham not being hereby exempted from the curse, but when Canaan is cursed, the curse redoundeth to him also, so likewise Musculus. To this, which is also Ambros. de Noah& Arca. c. 32. one reason brought by Ambrose, he addeth two more, viz. 1 That Ham might be the more vexed, his younger and so his most beloved son being thus smitten with a curse. 2 Because Canaan was most like to his father in hard-heartedness. If it be true, which the Hebrewes report, that Canaan first told Ham of Noahs nakedness, the first anwer is without all exception, and the next question touching the son being punished for the fathers offence, is easily resolved also, and why Canaan rather, then any of Hams other three sons, seeing he had an hand in this wickedness. Otherwise the anwer of Calvin may stand, who also saith, that the judgements of God are an abyss, the bottom whereof cannot be sounded,& therefore although we can find no reason of Canaans being accursed more, then any of his other brethren, we must in silence subscribe to the justice of God herein. Touching that question in general of children being punished for their Fathers offence, it is One punished for another. to be understood, that they are never thus punished, but when they communicate with their fathers in their sins: For the son shall not bear the sin of Ezech. 18. the father, but that soul, which sinneth, shall die. One then is punished for another, sometime because he is guilty of as great hard-heartedness, so that, as a Prince, when many rebel against him, may take and punish which of the rebels it pleaseth him: sometime also because they are fellow-members of the same society, when one sinneth, others are punished, as in the case of Achan, but onely temporally for a greater, that is, a spiritual good, that the more fear to offend may be strike into mens mindes, as the Chirugion striketh& pierceth one member for the good of the whole body: sometime to grieve him the more that hath offended, when they, which are dear unto him, are smitten, as Davids people for his numbering of them, and Jeroboams posterity, and sometime because others, although they be free from such heinous sins, yet they make themselves guilty by not chiding, and admonishing those that offend so; either to spare the labour, or for fear of their faces, or to avoid their enmity, lest they should hinder them of that, which they desire, or bring upon them that which they fear, as Saint Augustine speaketh. Now the Canaanites Aug. lib. 16. de Civit. Dei, c. 2. were punished for Hams sin for the first reason, because they were a most wicked people, and because Ham must needs be pierced with the more sorrow for the extent of his punishment thus to his posterity for ever after. A servant of servants shall he be to his brethren, &c. That is, to Shems posterity, his posterity shall be most servile, and subject, some, yea, most of them being cut off by the Sword, and some made slaves unto them, as the Gibeonites: But this was not effected a long time, for the Canaanites rather prospered; and had great dominion, so that this threatening might seem to have been frustrated; and so indeed that which the Lord promised in mercy to Abraham might seem likewise, yet we may be sure, that Gods threatenings and promises shall not finally fall to the ground, but although they seem a long time to have none effect, the Lord will make them all good in his due time, as Oecolampadius noteth here. Oecolampad. Verse 26. And he said moreover, Blessed be the Lord God of Shem, and let Canaan be his servant. Shem was the eldest, and accordingly, as it seemeth, the most excellent of Noahs sons, and shewed herein most piety to his Father, although Japhet was a good man also, and joined with him, yet happily Shem moved him first unto it, and therefore Shem is first praised, or God is praised for this his great piety. He doth not call God the Lord God of Shem, as if he were not his God also, but prophetically intimating, that the true God should be worshipped only amongst his posterity, and that the holy patriarchs, and Prophets, and Christ himself should come of him. In that he blesseth God for the grace in Shem and his, note, that God is the author of all grace, and therefore he alone ought to have the praise of it: so Musculus. Musculus. Verse 27. God persuade Japhet to dwell in the tents of Shem, and Canaan shall be his servant. In the Hebrew there is an allusion in the word translated persuade, to the name Japhet, for it is {αβγδ} Japhet, which most translate, enlarge Japhet, but Vatablus saith, that it properly signifieth to 'allure with faire speeches. Vatablus. Of Japhet came many Nations, especially the Inhabitants of Europe, of Shem Heber, from whom the Hebrews had their original and name. Now God draweth Japhet to dwell in the Tents of Shem, when he bringeth the Europeans and others coming of Japhet to the faith of Christ, who came of Shem, which was notably effected under the Gospel, these Tents being left by Shems posterity, who rejected the faith, and wholly possessed since by Japhets, who embrace it, and so are now the true Church of God, with whom yet the Hebrews shall one day make one people being converted to the faith also. Thus Rupert. lib. 4. in Gen. c. 39. almost Rupertus, saying, that the Tents of Shem are the privileges of the Hebrews commemorated, Rom. 9. 4, 5. wherein the Gentiles descended of Japhet came to partake with them, being made by faith the Church of God. For of Japhet came the Greeks and Italians, of whom are the Greek and Latin tongues, wherein the Gospel hath been brought, not only to Japhets posterity inhabiting divers other Countreys, but to some of Hams posterity also. The word, and dwell in the Tents of Shem, is by some, as the Chaldee Chaldee Paraphrast. Paraphrast, referred unto God, as if it had been said, and God dwell in the Tents, &c. not in the Tents of Japhet, because they a long time worshipped false gods, but of Shem, because amongst the Hebrews, coming of Shem, the true Religion was a long time maintained and exercised, and not amongst any other people: and also, because Christ, God and Man, dwelled in his Tents, when the God-head vouchsafed to take flesh of him. Thus Therdoret Theodoret. Lyranus. also and Lyranus. But it doth better agree to refer it to Japhet, as hath been said, that he should be persuaded, or enlarged to dwell in the Tents of Shem. So Rupert, Calvin, Vatablus, &c. and therefore it is added, and let Canaan be Rupertus. Calvin. Vatablus. his servant, as distinguishing betwixt Japhet and Ham in his posterity, the one should dwell together as an equal and fellow, the other should be as a servant unto Shem. But what meaneth this repetition of the same, shall Canaan still be a servant, even after the coming in of the Gentiles, and if so, how shall the fullness of the Gentiles come in, and the Gospel be preached to all Nations? I Answer, the Canaanites were so destroyed, that they remained not unto this time, and if some remained, they were mixed with other peoples, and so in time lost their name, so that whilst that name lasted, they were servants, and out of the Covenant of grace, and if they came in since, this was, as others of the sons of Ham amongst the Gentiles, who are reckoned unto Japhet. From that which hath been said hitherto touching these three sons of Noah, something allegorical may be observed. Shem is a type of the faithful and Orthodox in the Church of God, Japhet of such, as sometime An Allegory. err and wander in the ways of wickedness: for in saying, God persuade Inphet, and let him dwell in the Tents of Shem, it is intimated, that for a time his posterity should err, and follow many abominations as they did indeed, but as they are at length converted, so are many wicked persons also, but Ham figureth out heretics, who are most fervent for heresy, and in opposing the truth, touching whom no comfort is spoken, but servitude and misery, because such are seldom turned. And as Ham seeth his Fathers nakedness and derideth it, so these, because of the frail and weak nature of man in Christ, have denied his Godhead and have made a mock, some of them of the blessed Trinity: but as Shem& Japhet reverenced their Father even in his nakedness, so the faithful, and the worst of all being converted do highly esteem of Christ thus humbled and abased, knowing that the vile things of God are more glorious, then the most noble amongst men. And as Ham was cursed in Canaan and his offspring, this curse being to take effect long after, so wicked heretics, although they flourish for a time, shall at length be abased and destroyed, as experience hath taught in the Arrians, Ebionites, &c. and we hope will appear more and more in the Antichristian Sect of Rome, but as Shem signifieth a name, and japhet may be taken for enlarging, so the true Church of God shall be enlarged extending itself at length into all the parts of the World, and be most famous throughout all generations, upon this Augustine partly toucheth, lib. 16. de Civit. Dei, Cap. 2. and Gregory lib. 26 moral. and seeing Noahs family was now a figure of the Church to come, as it was all the Church for the present, I see not, how it can be amiss to make some such allegorical application. Ferus saith, that mystically by Noah being drunken, &c. Christ was set forth, who being drunken with the love of his Church slept by death, and was therefore had in ignominy by the Jews and wicked worldlings, but by the faithful reverenced and covered, they showing, that it was for our sins. And one day, he will awake and curse wicked mockers, and bless the faithful, which honour him. Noah lived after the flood 350 yeares, so all the dayes of Noah were 950 yeares, Verse 28, 29 and he dyed. By this computation it appeareth, that Noah lived after Abraham was born 51 years, for he was born 299 yeares after the flood, as may be seen, Gen. 11. And it is to be thought, that God did thus prolong his life, that his care of the Church in all times might the more appear, in that he never left it without some famous Prophet to teach and to direct in his true worship and service. Before the flood were Sheth next unto Adam, Enos, Cainan, &c. and lastly, Methusalem, who lived till the very year of the flood: from thence forward Noah, and Abraham, &c. Of any notable thing done by Noah after this Moses spareth to writ, although it is not to be doubted, but he did many, for brevities sake, as one hastening to the History of Abraham, for the same cause not writing any thing of note of the other progenitors of Abraham. For his drift is to set forth the City of God, and such things onely unto which some mystical relations are still annexed, not that all things set down are mystical, for some are without signification set down, only to August. lib. 16. de Civit. Dei, cap. 2. bring in the more aptly such, as be significative: thus Augustine, and therefore they take a vain labour in hand, that will have all things in the writings of Moses to be allegorical. CHAP. X. IN this Chapter it is shewed, how Gods blessing upon Noah and his sons took effect to make them exceeding fruitful to replenish the whole world, which is thought from these three, Shem, Ham, and Japhet, to have been of old divided into three parts, Europe, Asia and Africa. In setting down their off-spring he first beginneth with Japhet. The sons of Japhet, Gomer, Magog, Madai, Javan, Tubal, Meshech and Verse 2. Tiras. It may be demanded here, why japhet and his sons are first spoken of? To this some answer, that he was the eldest, but the same hold Ham to have been the youngest, why then is not he spoken last of, but middlemost? Moreover, that not japhet, but Shem was the eldest hath been already proved. Some, that Iaphets Hebraei. Lyranus. Tostatus. posterity was greatest, and inhabited parts more remote from the Hebrewes, to whom Moses wrote, and therefore he doth first cursorily pass him with his over, as being not so much known to the Hebrewes, dwelling longer upon Ham and his posterity, as with whom the Hebrewes were more familiarly acquainted, Some, that japhet was last spoken of in the former Chapter, and Calvin. therefore his history is here first proceeded in. But the reason of Augstine is best, it is usual with Moses to begin with the youngest, and so to go on to the August. eldest to speak first of those, concerning whom he meaneth to say little, as not being of the City of God, and then of those that belong to this City, as upon whose History he meaneth chiefly to dwell, and for whose sake he writeth. Now in setting down the sons of japhet, we are not to conceive, as Calvin saith, Calvin. that all are name that came of him, or of his sons in the next generation, for the children of two of them onely are name, viz. of Gomer and javan, whereas it is not to be doubted, but the other five had children also. But so many onely are name, viz. seven of Iaphets sons, and seven of his sons sons, because these were most famous, and of more excellent parts, and so ruling over the rest, and such as from whom Countreys had their denominations. These fourteen then possessed fourteen Countreys, and of them, and Musculus. such, as lived under them, were they peopled. And here by the way be it noted, that although the whole world was divided into three parts according to the number of Noahs three sons, yet that division made in Noahs time hath since been altered. For japhet had not only that part, which is called Europe, but that part of Asia also, which we call Asia, with the North extending to the Mediterranean Sea, and coming up to Palestine. He was spoken of as one that should be enlarged, and hereby it appears, how he was enlarged indeed, being made more populous in his posterity, then any of his brethren. So that all this was then counted for one part. And the rest of Asia inhabited by Shems posterity was another part, and Africa replenished with Hams offspring; Luther. So Luther. But how the children of these three were dispersed over the World, will appear better, when we come to speak of them in particular. As japhet is here spoken of, so amongst the Heathen Poets, one Iapetus is much celebrated, born of the Heaven and the Earth, who made war with jupiter, being the father of Prometheus, and grandfather to Deucaleon, whereby it appeareth, that they were not altogether unacquainted with the History of Moses. Gomer the first of japhet sons here name, is said by Iosephus to Gomer. joseph. Magog. Hieron. tradit. Hebr. in Gen. Iosephus. have been the father of the Galatians, or Gallogrecians, and of his posterity we red, Ezech. 38. Gomer and all his troops, the house of Togarma, the sides of the North, and all their strength, &c. Magog the second was the father of the goths according to some, as jerome saith, but he rather holdeth that the Getes, and Massagetes, and Scythians came of him: so also Isephus, and of the Scythians came the Tartars and Turkes of Gog and Magog Ezekiel speaketh, as the chief prince of Meshech and Tubal. Madai the third Ezech. 38. Madai. was by the consent of all, the Father of the Medes famous once for their Empire. The fourth Javan, was the father of those Greekes called Joves, and therefore javan. the word Javan by the Septuagint is rendered {αβγδ}, graecian. Of Javan we may red more, Esay 66. Ezech. 27. Ioel. 3. Tubal the fifth is said by Josephus to have been the father of the Iberians, Tubal. joseph. who were since called Spaniards, the Hebrewes say, that he was father of the Italians before called Hesperians. See more of Tubal, Ezech. 17. 39. and how he is joined with Mosoch, the sixth, who is thought to have been the father of the Muscovites by some, but Josephus saith, that the Cappadoceans came of Mosoch. him, and that this is made the more probable by the name of a chief city amongst them called Masecha. And indeed the word is not Mosoch in the Hebrew, but Meshech, by the Septuagint rendered Mosoch, whence the name Moschi was thought to come. The Psalmist speaketh of Meshech, as near to Chedar. Thiras the seventh, was the father of the Thracians, Thracians quasi Theraceans. Psal. 120. Thiras. Isidor lib. 9. Etymolog. Yet Isodorus saith, although this be the right denomination, the Gentiles called them so from their fierceness, because they would offer men in sacrifice being taken captive to their gods, and drink mans blood in the skulls of mens heads, the flesh and hair being plucked off. The sons of Gomer were Ashkenaz, Riphath and Togarmah. Of all the Verse 3. sons of Japhet two onely are spoken of again, as having sons, Gomer and Javan. Not because the other five wanted, but because none amongst them founded anew any country, but lived in their fathers countreys, contenting themselves with the possessions left by them. Ashkenaz was the father of a country not far from the Medians, for when Jeremiah reckoneth up those, that Ashkenaz. Jeremy 51. should together with the Medes overthrow Babylon, he nameth Ashkenaz amongst the rest. But Iosephus will have the Rhegians to come of him, the Iosephus. judaei. Riphat. Thogormah. modern Jews the germans, others the Goaths. Riphat, some say, was the father of the Paphlagonians. Thogormah is afterwards spoken of as an assistant of Magog against the Hebrewes, by Ezech. 38. and therefore his offspring were inhabitants of Asia, as is most probable. Some will have them Phrygians, some Turks, some Cappadocians, and some Germans. The sons of Javan Elishah, Tarshish, Kittim, and Dodanim. By these were Verse 4. the Isles of the Gentiles divided in their lands, every one after his tongue, &c. Elishah the first was, as Iosephus saith, father of the Greekes called Aeolians. Iosephus. Elisha. But the vulgar latin, where Elisah is spoken of, Ezech. 27. rendereth it Italia. There are also certain Fortunate Islands called elysian Islands, happily from this man, hence the elysian fields were so much spoken of amongst the Heathen Poets. Of the second Tarsish it is held, that the Cilicians came, because of their City Tharsh●sh. Tarsus so famous throughout the world, yet the Sea is also sometime called Tarsus, because the Cilicians were Masters of a great part thereof, and the Countreys adjoining thereunto. Of Tarsus see more, Acts 22. 3. Of the third Kittim it is thought, that divers peoples came which dwell Kittim. from the Hebrewes beyond the Seas, both in the firm land and in Islands, wherefore it is a word of the plural number. But chiefly Cyprus was inhabited by them, the chief City whereof is called Citium, as Iosephus saith, next Italy, for hereby is this word Translated in the latin, Numb. 24. and by the romans, Dan. 11. Lastly, Macedonia in Grecia: for Alexander, who came out of Macedonia, is said to have come out of Cethim, 1 Machab. 1. 1. and so did Philip his father, ver. 8. Of the fourth Dodanim came the inhabitants of the Rhodes, as some think, D being turned into R and so Rhodanim being made, and thus the Septuagint Dodanim. interpet it, 1 Chron. 1. Such alterations have been in the world, since the time of these men, that much cannot be said certainly of the Countreys in particular, to which they dispersed themselves. But of these four last, that came of javan we are here assured, that the Islands of the Centiles were possessed, that is, these of Europe, and jerom speaking of the Greeks, that came Hieron. tradit. Hebr. in Gen. of him, saith, if we look into the Books of Varro, and of other learned Writers, we shall find, that almost all the Islands and Shores of the World near to Grecia were possessed by the Greeks from the Mountain Amanus and Taurus to the British Ocean. Touching the tongues here spoken of, this is by way of Anticipation, for till the confounding of tongues, all were of one Gen. 11. Language, and then first they were divided into many. And the sons of Ham, Cush, Misraim, Phut and Canaan. Hams posterity, Verse 6. joseph. Cush. as Josephus saith, inhabited Syria, cleaving to the Mount Amanus and Libanus, and extending to the Ocean Cush, his eldest son is generally held to be the Father of the Ethiopians: whereas it may seem otherwise, that Arabia was rather their country then Ethiopia, because Arabia was near Egypt and Palestina, as the Cusaean country is described to be, Numb. 12. where the wife of Moses is called a Cusean, who was a Madianite, and the Madianites dwelled mixed with the Arabians, and 2 Chron. 14. where Zara the King of the Cuseans is said to bring against the Jews an Army of 1000000, which could not have been done, if he had been of Ethiopia for the far distance thereof being under the torrid Zone. It is answered, that amongst Geographers there are two Countreys spoken of called by the name of Ethiopia, one in the East, and the other in the West, one of which was near to Egypt, the other far of, being divided from it by the Persian gulf. Thus Atrabo Strabo lib. 1. Plin. lib. 5. and Pliny, who say, that the Ethiopians had a most large Empire sometime, ruling even unto Egypt, from which some parts thereabouts still retained the name of Ethiopia, as well as that country so far off. Mizraim Mizraim. the second son of Ham was Father of the Egyptians, wherefore Mizraim in Hebrew is always translated Egypt, or Egyptians. Yet that country was not called Egypt, till the time of Aegyptus, who, as Manethon in Manethon. Iosephus contra Appion. saith, having put down his Brother Danaus, reigned over that country alone, which was 390 yeares after the Hebrews departure out of Egypt by the conduct of Moses, which was a 1000 yeares from Noahs flood. So that this kingdom is most ancient, but the boasts of the Egyptians themselves, who affirm their kingdom to have stood 13000 yeares do far outstrip the truth. The third son of Ham, Phut was the Father of the Lybians, as Iosephus Phut. joseph. Hieron. saith, and after him jerome, being first called after him Phutians, and Greek Writers speak of a Region near Lybia called Phuta. But this country was called Lybia afterwards from one of the sons of Mizraim, whose name was Lybis, it lieth in Africa. In Ezech. 30. where Phut is name amongst others, it is translated, the Lydians, as Cush there name is Ethiopia. The fourth son of Ham, Canaan is sufficiently known to be the Father of the Canaanites, Canaan. whom the Israelites expelled out of their country, and brought into servitude. And the sons of Cush, Seba and Havilah, Sabtah, Raamah, Sabtecah, and Verse 7. Seba. the sons of Raamah, Shebah and Dedan. Seba the first here was Father of the Sabeans inhabiting Arabia Foelix, so called for the abundance of sweet odours and spices, which that country yielded, Strabo saith, that this is a very great country, bearing Myrrh, Strabo lib. 16. Plin. lib 6. 9. 28. cinnamon and Frankincense, and it is extended, saith Pliny, from Sea to Sea, that is, from the Persian to the arabic, but in this tract of ground dwelled not only the Sabeans coming of Seba, but the Shebeans also, who came of Raamah, and therefore the Psalmist speaketh of them, as dwelling near together, Psal. 72. 10. Sheba, the Kings of Sheba and Saba shall bring presents. For of Raaniah came Shebah the Father of the Shebeans, who dwelled in part of this Arabia Foelix, having plenty of spices, and sweet odours, and Gold also, and yet being given much to robbing. The second son of Cush, Havilah seemeth to have been Father of the Havila. Strabo lib. 15. Canlateans, or Canilateans spoken of by Strabo, as dwelling also in part of Arabia near to the Ishmaelites, of whom I have spoken before, Gen. 2. 11. yet Josephus and jerome after him will have them to be the Getuli dwelling in a desert of the furthest part of Africa. The third Sabtah, was Father of the Sabbatheans, who, as may be gathered Sabtah. Ptolom. joseph. from ptolemy, dwelled also in Arabia, because he speaketh of a certain chief City there called Sabatha, Iosephus saith, the same people were called Astabari. The fourth Raamah, and the fifth Sabtecah, jerome saith, that no man hath Raamah. Sabtecah. remembered in what parts they inhabited, and therefore I can say nothing of them. Touching the first son of Raamah Sheba, enough hath been said Dedan. already. Dedan his other son was Father of the Dedaneans, of whom Ezechiel speaketh, as next neighbours to the Idumeans, threatening them, that Ezech. 27. Jeremy 49. Verse 8, 9. they should be cut off together, so likewise jeremiah. Moreover Cush begot Nimrod, he began to be mighty in the earth, he was a mighty hunter before the Lord, &c. Nimrod being such a man, as that Moses had more to say of him, then of any of the other sons of Cush, for that greatness, unto which he grew, speaketh not of him amongst the rest, but here a part by himself, yet some think, that he is thus spoken of, because begotten of an Harlot, as Marlorat saith, or Marlorat. because after those two children of Raamah, the son of Cush, which is one reason rendered by Augustine, but he prefereth the first in respect of his Aug. lib. 16. de Civit. Dei cap. 3 greatness, calling him therefore a Giant, according to the Greek Translations, wherein for mighty a Giant is put. This Nimrod was the first Tyrant in the World, others, who had some rule amongst men, exercising their authority rather to govern civilly, then to domineer by force, as Calvin teacheth Calvin. out of justin, who saith, that the most ancient manner of Government was that, whereby through reverence to the person set up men were voluntarily ruled. So Noah who yet lived, and Shem, and other chief men ruled, but Nimrod by his ambition troubleth the state of the World, and subdueth all that he could by force unto him. Iosephus saith, that Nimrod an audacious Iosephus. man and valiant stirred up men to the contempt of God, saying, that they did owe their present felicity not to God, but to their own virtue, thus drawing them unto him, and offering himself to them, as a captain. Here we may see, what was the first beginning of proud Kings, who ambitiously lift up themselves above other men, forcing them to obey their wills, and not ruling, as is necessary, according to equity and right, that none may suffer wrong, but all have justice done to them. Such came originally from cursed Cham, the worst of Noahs sons, and so whatsoever worldly Glory they attain unto, they are still but base and vile. He was a mighty hunter before the Lord, upon these words there are divers expositions. Some, as Artopoeus saith, understand P. Artopoeus. them, as spoken in his commendation, touching his hunting and destroying of wicked men and notorious offenders, having the Lord before his eyes, as at whom he looked in thus doing, but this is too favourable, and contrary to that which could be expected from Chams brood, and Babels builder. Some Aben. Ezra. say, that his hunting of wild beasts is properly meant, and that when he had taken them, he offered them in sacrifice to the Lord, thus Aben-Ezra: but this is improbable for the reasons before rendered, and because such as honour God with sacrifices are cannon-shot to be commended in plain words therefore. Some for before the Lord, will have against the Lord, understood, as Augustine, August. because the Greek word {αβγδ} here used by the Septuagints signifieth as well against, as before, he then saith, Augustine was an hunter, that is, a deceiver, oppressor, and extinguisher of earthly creatures, erecting with his people through his pride a coheir against the Lord. Others will have the speech altogether Metaphoricall, thus he was cruel, Calvin. Musculus. and bloody, pursuing men to the death, that he might make a prey of them, as hunters pursue field beasts, to take and to get them to feed upon. And in this sense Tyrants are often called hunters, as Ps. 91. 3. 124. 7. Ezech. 32. 30. Lament. 3. 52. The other words, before the Lord, they expound, either under Heaven, he was the most mighty and valiant under the whole cope of Heaven, Vatablus. or through pride aspiring to make himself as a God, and above the condition of men, as Vatablus, or else knowing that the Lord beholded his tyranny, and contemning him, or pretending the fear of God in his actions which were vile, as Cajetan: Or he was verily and indeed a most mighty hunter, Cajetan. because that which is so before the Lord, is so indeed. Of all these that exposition pleaseth me best, which referreth this to Nimrods greatness and superiority above all other men, as if it had been said, he was the most potent and full of valour, and by force and tyranny obtained the greatest dominion next under God; and happily his audacious tyrannizing also is pointed at, that he exercised all manner of cruelty and violence to magnify himself, openly, and as it were daring the Lord, who is the revenger of all wrongs, because he seemed not herein to regard him, but as Pharaoh sometime said in his heart, Who is the Lord, that I should for him refreine from doing that, whereby I may make myself great? And because he was so notorious for this, it grew into a Proverb, when any man of might grew tyrannicall and cruel, as Nimrod, the mighty hunter before the Lord; Lo, such another Tyrant, so without all fear exercising violence, and ambitiously seeking dominion, as Nimrod did. And the beginning of his kingdom was Babel, and Erech, Verse 10. Vatablus. and Acchad, and Calneh in the Land of Shinar. This is generally held to be spoken by way of anticipation, this Babel here spoken of not being yet built, but the building, thereof set forth in the next Chapter, which building was made in the dayes of Phaleg, for upon occasion of the confounding of Tongues at that time, which was whilst Babel was building, Phaleg had his name from division, and this was 101 yeares after the flood, 1 Chron 1. 19. as may easily be gathered, Gen. 11. 11, 12, 13, 14, 15, 16. And this Nimrod who was the chief in building the City and Tower of Babel, was also called Euseb. Chron. Hieron. in Hos. 2. Aug. de Civit. lib. 16. cap. 17. Belus by other Writers, the Father of Ninus, to whose Widow Semiramis reigning after him is referred the building of Babel, but this is to be understood, not in respect o● her first laying of the foundation thereof, which was done by Nimrod long before, but because being small in comparison, and ruinous, till her time, she built and enlarged it so, that it might seem rather a Province, then a City. Hence we may gather, why amongst the Babylonians an Idol called Bel or Belus was so highly honoured and adored, and why so many Gods of the Heathen were called from this name, as baalzebub, Baal-peor, &c. This Nimrod or Belus was the first author of this Idolatry, drawing his Subjects from the fear and service of God, to respect and adore him, whilst he lived, as their only chief, and after his death, when he had reigned 65 yeares, or as some say 55, they made Images of him, and worshipped them. Some say, that Nimrod was not Belus, but the son of Belus, Berosus Annianus l. 4, 5 who might yet be said to be begotten of Cush, because by Belus his son. But this is both against the current of this History, and against all that writ of the Kings of Babylon, for they make Belus the first, and Ninus the second. Mercator Chronol. Diodor. lib. 3. Others will have Ninus to be meant by Nimrod, because he began his kingdom first in Chaldea, but Diodorus saith; that he made Nineve the seat of his kingdom, and all the famous Doctors of the Church are for Belus, as the Father or Grandfather of Ninus. The beginning of Nimrods kingdom is said to have been Babel, &c. because he first reigned over these four cities, afterwards extending his Dominion further; Erech is expounded by Hieron. jerome to be Edessa, Acchad Nisibis, Calne, Seleucia or Ctesiphon. Shinar was the Land of Babylon, and therefore the Chaldee Paraphrast readeth it for in the Land of Shinar, in the Land of Babylon, being happily first called Shinar, Chaldee Paraphrast. and afterwards upon the building of Babel, Babylon, hereby also this Babel is distinguished from that in Egypt, so Vatablus. Vatablus. Verse 11. From that land went Ashur, and built Nineve, and the City Rehoboth, and Calah. ver. 12. And Resen between them. A great question is moved here, who is meant by Ashur? Many say, that he was the second son of Shem, mentioned ver. 22. who dwelling near to Nimrod in Babylonia, when he applied himself so to subdue all neighbouring places unto him, was expelled thence, and went and built Nineve in Assyria. Thus Iosephus, who saith, that after this joseph. Antiq. lib 1. Aug. lib. 16. de Civit. Dei. Hieronym. Musculus. Ashur, the Subjects of that Kingom were called Assyrians, and after him Augustine, and jerome saith the same, and Musculus mentioneth this▪ as followed by many. But against this opinion maketh that, which was said before touching Ninus the son of Nimrod, or Belus, who is by all Historians celebrated, as the builder of Nineve, and therefore Ashur, who came of Shem, could not be the founder thereof. Moreover it were a strange anticipation, before that Ashur is once spoken of, as begotten into the world, that his building of a City should be related. Others, therefore by Ashur understand the Nations of the Assyrians, of whom Nimrod was the head, who went out of their own bounds and Mercator Chronol. Musculus. Hieron. tradit. Hebr. to enlarge their Empire built Nineveh also. But all the names hitherto used are so plainly the names of particular men, that this name Ashur must needs be understood in like manner also, not of a Nation, but of a particular man. They therefore who by Ashur understand him, that in profane Histories is called otherwise Ninus, the son of Nimrod, speak most probably. And so that which Epiphan. haeres. l. 1. is here said, is of a thing done long after, which notwithstanding it seemed good to Moses in speaking of Nimrods gestes, to add in this place, that at once we might have a view of the Babylonian greatness first in the father, and then in the son, who not contenting himself with his fathers Dominions, went into Assyria and there built Nineve, calling it after his own name. And happily he had the name Ashur afterwards, and not at his first going out, but when he had subdued Assyria, the seat of Ashur the son of Shem, as afterwards Scipio had the name Africanus from the subduing of Carthage, and so all Africa. The next words, the City Rehoboth, are not understood by Jerome, as setting Hieronymus. forth another City, but according to the signification of the word, Rohoboth streets, the streets of that City, which is added, to show the greatness of Nineve, and that this Ashur brought it to perfection, of Calah and Resen I red nothing amongst expositors, but Nineve is further spoken of in the end of Diodorus lib. 3. Strabo lib. 16. v. 12. this was a great city, for all hold this to be spoken of Nineve, not of Resen, or Calah. For Nineve is reported by Historians to be greater then Babylon, 480 furlongs in circuit, the walls 100 foot high, and so broad, that three Carts might go together upon the top of them. In the time of Jonah it was three dayes journey, and by the proportion of little children, 120000 could not contain less then 600000 inhabitants, from Ninus the founder here otherwise called Ashur it took the name. And Mizraim begot Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, Vers. 13, 14. and Casluhim, out of whom came Philistim and Caphtorim. This Mizraim, the second son of Ham was father of the Egyptians, but touching his seven sons here name, and the philistines coming out of one of them, which is the eighth, there is no light given either in the holy Scriptures or other Writers, Hieron. tradit. Hebr. in Gen. saith jerome, whereby we may understand what peoples they were, but onely of Ludim, Philistim, and Caphtorim, the rest being overthrown in the Ethiopian war, their names perished together with them. Of Ludim Jeremiah speaketh, saying: Go up to horse, ascend your chariots, and let the valiant men of Ethiopia and Lybia come forth, who hold the shield, and the Lydians shooting arrows, Jer 46 9. this is spoken in Prophesying against Pharaoh the King of Egypt, these Natitions being assistant in the war unto him, and therefore they were not the Lydians in Asia, who came of another Ludim name afterwards, but in Africa near to Egypt. Of Philistim, it is often spoken inhabiting in a part of the land of Canaan. The Septuagint call these Allophyli, because they came from another country, and were not Natives of that place: for they came, as here is said, out from the Casluhim, and seated themselves here, this country belonging first to the posterity of Canaan. And so when the Philistimes country was given for a possession to the children of Israel, the country onely of the Canaanites was given unto them, as was by Noah Prophesied, because the place, where the philistines dwelled, was anciently their country. Of Caphtorim Amos receiveth, as if the philistines came from them. Have not I brought Israel out of Egypt, the philistines from Caphtor, and the Syrians from Kir? so likewise in deuteronomy the Caphtorim are said to have expelled the Hivites which dwelled Amos 9. 7. in Hazarim even to Gaza. The vulgar latin translateth Caphtorim Cappadocians, and so they are taken to be. Of some of these then, and of the Casleuhim came the philistines. Touching one other name Pathrusim, from thence it may seem that Pathros came, which is spoken of Esa. 11. 11. But Canaan begot Sidon his first born, and heath, and the Jebusite, the Emorite, Verse 15, 16. and the Girgashite, &c. Sidon gave the name to the Sidonians, inhabiting a City in Phoenicia; called Sidon. Numb. 34. Sidon, and their country in part fell to the lot of Ashur, terminating the land of Canaan. Saidi signifieth fishes, as Justine noteth, and therefore he saith, the name Sidon, by the vulgar still called Saidi came from fishes, or justin lib. 18. fishermen; whereof great store inhabited there. Sidon, as Esay saith, was the Mother of Tyrus, another famous City near unto it. Of heath the second came the Hittites, otherwise called the children of heath, who dwelled about Hebron, Esay 23. H●th. Gen. 23. sebusites. Emorites. where Abraham bought of them a burying place. The Jebusites inhabited Jerusalem, and after their name it was of old called Jebus. The Emorites or Amorites dwelled for the most part on this side Jordan, having Og for their King, but they were also dispersed into all the parts of Canaan, being of huge and strong bodies, and so able to oppress others, and to possess themselves of their Territories, as may be gathered, Amos 2. where it is said, I have driven out the Amorite, whose height was as the Cedars, and his strength, as the strength of an oak. And therefore all the inhabitants of Canaan are sometime called by the name of Amorites, as Gen. 15. The sins of the Amorites are notyet full: Gen. 15. from whence also it may be gathered, that they were rather more wicked and vile than the rest. Of the Girgashites I find nothing in particular, but that they were one of the seven sorts of people expelled out of Canaan afterwards. Girgashites. The Hivites dwelled at the foot of Mount Hermon in Massah, Jos. 11. from Hivites. Archites. Hermon or Baalhermon to the entering of Hemath, judge. 3. The Archites, as jerome saith, built a Town at the foot of Libanus, over against tripoli, which was not long after destroyed by war. Of the Sinites I find no mention in Hieronym. Sinites. Numb. 34. 4. any author, but that there was a City called Sin, which it is likely, was built by them, not far from the Town of the Archites, as the same jerome saith. The Arnadites inhabited an iceland separated from the shore of Phoenicia by a narrow sea, of these together with the inhabitants of Zidon it is Arnadites. spoken, Ezech. 17. The Zemarites are by some thought to have given the Zemarites. Hamathites. name to Samaria. The Hamathites built the City Haemath or Hemath mentioned, Numb. 34. 8. as the North boundary of the Land of Canaan, and part of the possession of the tribe of Naphtali, Ios 19. 35. Now it is to be understood, that in other places, where the several peoples are spoken of, which the posterity of Abraham should possess, all these eleven here mentioned are not name, as Gen. 15. 20. but onely four of them, the Hittites, Amorites, Girgashites, and Jebusites. But instead of the other seven, six other names are set down, Kenites, Kenizites, Kadmonites, Perizites, Rephaims and Canaanites. Touching the last of which, it is to be thought, that they were a peculiar people of that country, who would be called after the name of their father Canaan, and not robbing him of that honour, after the name of any other progenitor of latter times. For the rest, these people being such as were accursed to servitude,& accordingly being brought under by the Caphtorim or Cappadocians before spoken of, of whom came the philistines, did in all likelihood lose their former names, for that they were wasted with warres, and there did not many of them remain, but after this increasing again they took upon them other names, as any family grew to be of any note again, and were called after the father thereof. Thus then at the first they bare the names here set down, but afterwards, some of these being extinct, other names, as their nearer forefathers were called. Of the Canaanites and Perizites mention is made Gen. 13. as being in the land when Abraham and Lot increased so greatly in substance, Exod. 3. 8. the Lord telling Moses to the country of what peoples he should bring the children of Israel, nameth onely six, amongst whom the Hivites are one, not spoken of, Gen. 15. but yet here mentioned; so that it is to be thought, that they being put down recovered their name and famed again, Numb. 13. 29. the spies, who were sent to search the Land, speak at their return but of five, four of which were name before, and one not before spoken of, viz. the Amalekites, but that was a place so to be destroyed, as not to be inhabited any more, yet at the time of their coming into possess the land, seven peoples are reckoned up, which the Lord delivered into their hands, the Canaanite, Hivite, Perizzite, Hittite, Girgashite, Amorite and Jebusite, Jos. 24 11. so that into how many sorts soever they were distinguished before, yet now they were but seven, saving that under some of these there were other distinctions of families, as into Anakims, and Giblites, &c. All these were Jos. 11. Jos. 13. brought under and destroyed by the children of Israel. And the border of the Canaanites was Zidon, as one goeth to Gerar, even to Hazzah, till he entereth into Sodoma, &c. All the peoples before spoken of go here Verse 19. under the name of Canaanites: for in the end of the former Verse it is said, Afterwards were the families of the Canaanites spread abroad, that is, of all those that came of Canaan before name, who possessed large Territories, the borders whereof were Sidon on one side, and Gaza or Azza on the other, that is, Hieronym. Northward and Southward, for Gerar in the way to which Gaza stood, was Southward, saith jerome, 25 miles from Eleutheropolis, and Sidon was Northward. But Lasa put for another boundary was Eastward towards Sodom, &c. being now called Calliroe, as jerome saith, for the hot waters, that flow from thence into the dead Sea. And describing the country, Moses is so exact, because the children of Israel were now about to go to possess it. Unto Shem also the father of all the children of Eber, the elder brother of Japhet, Verse 21. unto him were children born. In our new translation it is, the brother of Japhet the elder; whereupon a question ariseth, whether Shem or japhet were the elder Hebraei. Lyranus. Genebrard. brother? The Hebrews answer, that japhet was eldest, and Shem youngest, yet some, that Ham was youngest, and this is followed by Lyranus, and Genebrardus thinketh it most probable. Their reason is, because Shem is said to be 100 years old 2 years after the flood, but Noah is said to have begotten Shem, Ham,& Japhet, when he was 500 years old, that is, to have begun to beget them, Japhet then must be begotten anno 500 of his age, Ham, an. 501. Shem 502. But this is no firm reason, for it is not said in that very year, when Noah was 500 years old, he begot Shem, Ham, and Japhet; bht Noah was 500 years old, and begot them, that is, after this age, happily all at once, the second year after he had finished 500 years. This reason then being of so little force, and there being none other for Japhets majority, I rather hold with Augustine and others, as I Aug. de Civit. lib. 16. cap 3. have already said upon chap. 5. that Shem was the eldest, and so both the Greek and the latin translation render these words, Shem the elder brother of Japhet. I grant that the Hebrew tongue having no cases, {αβγδ} translated elder, may be put either in the Genitive, as having reference to Japhet the Substantive, or in the Nominative, as to Shem. But because Shem is always placed first, it were absurd, unless there were better reason for it, to join it to Japhet& not to Shem, as by all the foregoing history we are rather directed. But why is he said to be the elder brother of japhet,& not of Ham also? Calvin. To this Calvin answereth, that Ham for his wickedness was cut off from this fraternity, but japhet although for a time he was to separate in his posterity, yet afterwards he was to be joined to Shem again But why doth Moses use so many words in speaking of Shem, describing him by Japhet,& by the children of Heber, when as in speaking of Japhet& Ham with their issue before, he maketh no such description of them? To this Musculus answers, that this is done for honors sake, Musculus. because the holy seed came of Shem,& the children of Heber are spoken of in Artopoeus. particular,& any other sons of his, because the blessing, which was upon Japhet, restend chiefly upon them. Touching Heber, some as Artopoeus saith, think it a Preposition, signifying beyond,& that the children of Heber were not the children of any man so called, but a people coming from beyond the River Euphrates, from which place Abraham came. But it is plain that Eber was a mans name, who came of Shem, v. 24. and from him the Hebrews had their name. And if it be demanded, why they should rather be name from Eber then from Arphaxad, or Selah his progenitors? It is most probable, that the division of tongues happening in the dayes of Peleg the son of Heber, that the first language which was spoken, remaining with his posterity only, they began then to be noted, as a singular people, and so were called after the name of Eber, which for the language was still retained throughout many generations. The sons of Shem were Elam, and Assur, Arphacsad, lord and Aram. Of Verse 22. Elam came the Elamites, of whom were the Persians, Medes, Parthians, Bactrians, Sogdians and Aramites, saith Artopoeus. That the Persians were P. Artopoeus. Dan. 8. Hieron. tradit. Hebr. in Gen. of Elam appeareth by that, which is said in Daniel, In Susan in the country of Elam. And Jerom saith, that the Princes of the Persians were Elamites, and that the posterity of Shem held part of Asia from the River Euphrates to the Indian Ocean. Of Assur came the Assyrians, who, as I partly touched before, were in time subdued by Ainus called therefore Ashur, v. 11. Of Arphacshad came the Chaldeans, as Josephus saith, being in the Hebrew Iosephus. tongue called Chasdim, a name that seemeth to be taken from part thereof. Of lord came the Lydians of Asia the lesser, as of another Ludim mentioned before the Lydians of Africa. Of Aram the Aramites or Syrians came, of Verse 13. Aram-Naharaim, and Padan-Aram, we red sometimes, which were all one, and this was Aram of Mesopotamia, as Naharaim, of Rivers, signifieth, but Luther. besides it, there was another Syria in Phoenicia, so Luther. The sons of Aram, Hus, Hull, Gether and Mas. Having name five sons Verse 23. of Shem, Moses saith nothing of their sons, but only of Arams here and of Arphachsads v. 24. Elam, Assur, and lord being left with the bare naming of them, happily, because none of their sons did give a name to any Nation, but their posterities were called only after them Elamites, Assyrians, and Lydians. And Aram is spoken of first with his Genealogy, and then Arphachshad, that his offspring being briefly touched upon, as less worthy, the offspring of Arphachshad, as more worthy might be prosecuted at large. Hus the first son of Aram gave the name to the country of Hus, of which Job was, and in Hus Edom is said to have dwelled towards Chaldea and Sabea, Lament. 4. Hieron. Hieronymus saith, that Hus was the founder of the country Traconitis and Damascus. Of Hus came the Armenians: of Gether the Acarnanians or Carians, as Jerome saith, yet Josephus maketh him the Father of the Bactrians. joseph. Of Mas the Messanian Province otherwise called Arax took the name, according to Artopoeus. Arphachsad begot Selah, and Selah begot Heber. Artopoeus. Verse 24. The Septuagint put Cainan between Arphachshad and Selah, and Luke likewise, whereby it appeareth, that he followed that Translation, and not the Hebrew, wherein Selah is the next to Arphachshad. And unto Heber were two sons born, Peleg, in whose dayes the earth was divided, Verse 25. and Joktan. Phaleg signifieth division, and Heber called his son so, for the division of Tongues happening in those dayes, whereupon occasion was given for men to disperse themselves, and to inhabit all parts of the Earth, but whether this happened at his birth, whereupon he was so name for a memorial of the thing, or afterwards, and this name were given him Prophetically by Heber foreseing this to come, is a question amongst expositors. The Hebrews Hebraei, in Seder Holam. say that Heber was a Prophet, and gave this name by a prophetical spirit, as foreshowing hereby the division of Tongues to come in the dayes of this Peleg, and that this division indeed happened at the end of his time, viz. 310 yeares after the flood, for he was born 101 after the flood, and lived 209. And to this jerome subscribeth, and Chrysostome, and Lyranus, &c. Hieron. Chrysost. Lyranus. joseph. Antiq. lib. 1. Calvin. Aug. de Civit. lib. 16. cap 11. But Iosephus contrariwise saith, that at the birth of Peleg the division of Tongues happened, and thereupon he had this name given unto him, as a memorial of the thing. And Augustine saith, that at his birth it must needs be, that the division of Tongues happened, because, if afterwards at the end of his dayes, the tongue, which all commonly spake before, should have been called after him, and not after Heber his Father Hebrew, if Heber had been dead and gone before this. I hold with Iosephus and Augustine, because Languages were divided in the dayes of Nimrod, when he with his people were building Babel, that these words, Because in his dayes the earth was divided, cannot be referred to the end of his dayes, but to the beginning thereof. For 300 yeares after the flood, which was about the end of Phalegs dayes, was by the consent of all Historians long after the death of Ninus the son of Nimrod: and again when a name is given Prophetically, the reason is not given in the Pretertense, as here, but in the Future, as Lamech called his sons name Noah, because, said he, he shall comfort us in respect of our work, &c. But Peleg is so called, because in his dayes, that is, about the time of his birth the Earth was divided. Joctan begot Almodab, Seleh, Hasarmaneth, Jarah, Hadoram, Usat, Diclah, Verse 26. Obal, Abimael, Seba, Ophir, Havilah, Jobab. Moses having name two sons of Heber, according to his manner leaving the first Peleg for a while, of whom he purposed to say most, he first setteth down the off-spring of the second Joctan. Concerning whose sons I find little in particular, but only in general expositors agree, that they inhabited India, where two places famous for Gold, Ophir and Havilah took their names from them. The bounds of their country here name, their dwelling was from Masa unto Sephar a mountain of the East, make it plain, that they Verse 30. inhabited India, for both Masa or Messa was a country in India, and Sephar a mountain there, according to jerome. CHAP. XI. ANd all the earth was of one language, and of one speech. In the Hebrew it is, Verse 1. of one lip, and of the same words. And this was most agreeable to nature, and diversity of Languages is a thing monstrous in nature, for men endued with the like reason, and having the like Organs of speech to differ so much in speech one from another. The identity of the Language also is a great means to preserve unity amongst divers Nations, they hereby seeming to be all one, howsoever diversely dispersed. Wherefore the confusion of tongues, which Moses setteth forth in this Chapter, was a great judgement of God upon mankind for sin. The only question here is, what tongue was then used? To this most answer, that it was the Hebrew tongue, and the very names given at the creation Adam and Evah being Hebrew evince no less. Moreover the name Noah is an Hebrew name signifying rest, and Peleg so called at this very time is an Hebrew name also. Philo contendeth, that the Chaldee Philo. Hieron. tongue was the first, but he is opposed by Jerome herein, and in truth there is so near affinity betwixt the Hebrew and the Chaldee tongues, that happily they were then both one, but the difference of dialects grew in time, as in divers other languages also, so Musculus. And it is the more probable Musculus. because the Chaldees and the Hebrews came both of Arphacshad, as hath been already shewed. And it came to pass, as they journeyed from the East, they found a plain in the Verse 2. land of Shinar, and dwelled there. Some make a question, whether this be to be understood of all people of all parts without exception, or of some of them? Cajetan. Answering, that the meaning is nothing else, but that when all were of one language, such of them, as went Eastward, came to this plain in Shinar. But others say the Text is plain for the going of them all; for v. 1. it is said, The whole earth was of one language, and here, It came to pass, as they journeyed, that Calvin. is, altogether. Calvin expoundeth this of those that went, of Nimrod and his company,& if all must necessary be here understood, then the next verse must be understood of all without exception also, viz. when they consult about the building of a tower, which was so displeasing to the Lord,& then it will follow, that Noah and Shem, and other godly persons were of this conspiracy, which certainly could not be. And therefore I rather hold with those, who think, that not all the people of the earth without exception of any are meant, when it is said, that they went from the East to Shinar, but only that there went a company, and most probably, under the conduct of Nimrod, the best still remaining behind, and so when God being offended confounded the Languages of the builders, these retained stil that old Tongue spoken from the beginning. They are said to go from the East, because armoniac, in which it is likely, that they dwelt till this time, being the country, where Noahs ark restend, was Eastward from Babylon, but now they increasing to a greater company then those parts could contain, and partly, as it is to be thought, not so well pleased with those rough and mountainous places, went in great numbers to seek new abodes, which might be more pleasant and commodious for them. And hereby it appeareth again, that it could not be three hundred yeares, as the Hebrewes would have it, betwixt the flood and this; for certainly mankind would by that time have been so multiplied that one country could not possibly have contained them, and therefore it is to be held rather that a 100 years were the most. The Plain in Shinar or Babylonia was a most delightful and fruitful place indeed, so that they might well resolve to settle themselves, and to build there. And they said one to another, Go to, let us make brick, &c. ver. 4. And let us Verse 3, 4. build a City and Tower, whose top may reach to Heaven. Although it be most probable, as hath been said, that Nimrod was the first ring-leader to this work, yet it being propounded took so amongst the whole multitude, that they encouraged one another to the work, and so it was not the fault of some few, but of them all. And it is to be noted, how stiffly they were Calvin. bent to do it, in that misrepresenting ston and mortar, they resolved to burn brick instead of ston, and to take slime for mortar, that is, a kind of cleaving matter like pitch, a brimstony substance, which Pliny saith, is moist in those parts. Men will refuse no labour to fulfil their own consuls, how wicked and sinful soever they be, as Calvin noteth hereupon, and this aggravated much their sin. Audax omnia perpeti, gens humana ruit per vetitum nefas, and again, Coelum ipsum petimus stultitiâ. For the city and tower, which they went about to build, it is not to be thought, saith Calvin, that they could be so foolish to imagine, that they could build up to heaven, or do any thing against God, as Heathen Poets have written of Giants, that set Mountain upon Mountain to ascend and fight against the gods. But that which is here spoken of the top reaching up to heaven, is hyperbolical, as the cities of the Anakims are afterwards said to have been walled so high that they reached up to heaven, that is, of an exceeding great height. For the conceit of some, that they attempted this work to escape drowning, if another great flood should come, it is rejected by the same Calvin, as an idle conceit, because they themselves express the reason of their building, viz. to get them a name, and as well may that be rejected of others, that they had some fore-knowledge of the destruction of the World by fire, as a preservative against which they made this vast building. doubtless they had none other end, but as the Text speaketh, by setting up some famous Monument, to make it memorable to all posterities, that there had once such brave-minded men, and so mighty lived in World, from whom all others diversely dispersed had their original. For they add this, as a reason, to get us a name, lest we be scattered over the face of the earth. And this kind of building truly was fit for the purpose, because bricks made of a chalky substance, saith Pliny, and well burnt, do endure to Plin. li. 35. c. 14. Eternity. Touching the slime taken for mortar, Theodoret saith, that he had Theod quaest 59 in Gen. P●il● Iud. diligently preached, and so had found, that in those parts there were fountains, which cast up this kind of stuff continually with water. And Philo saith, that upon the bricks they wrote their names. But how came they to imagine a future dispersion? To this some answer, that Noah yet living threatened them herewith for their sins, others, that by a divine instinct they were moved to fear it, but these are conjectures, the true reason is, that when they should be more increased, they knew, that they could not possibly dwell altogether Calvin. in one place, but must be dispersed into other parts. Yet Josephus saith, that being warned by God, when they were greatly increased, to disperse themselves into the divers parts of the uarth, to replenish it, they wickedly refused so to do, interpreting this Mandate of the Lord, which was for their joseph. Antiq. lib. 1. good, as tending to a course to weaken and to overthrow them, and to keep them the more firmly together, attempted this presumptuous work, and that by the persuasion of Nimrod. The vulgar latin rendereth it, before we be dispersed, as if they expected a dispersion, although they were unwilling. But the other reading is according to the Hebrew, Lest we be dispersed. And the Lord came down to see the City and Tower, which the children of men Verse 5. built, &c. By that, which is here related, it seemeth, that God was angry at this attempt, of building, a question therefore may be made, what did so greatly displease him, that he for this laid such a judgement upon man, as to confounded their Languages? Tostatus will by no means yield, that God was hereby offended, Tostatus. and therefore he holdeth that their Language was confounded, onely lest, if they should have finished the intended City and coheir, they would the more slowly have dispersed themselves into other parts: for to build a City and Tower is a thing lawful, saith he, in itself, and by lawful means to seek famed is no sin: But Chrysostome and Augustine and all other expositors August. Chrysost. are against him herein, and by the Text it is plain, that they sinned greatly by pride and vain glory. For although famed and a good name be a good thing, when it is rightly attained unto, yet to do any thing not for Gods glory, but for a mans own, is a wicked ambition, and highly displeasing to God, and it is just with God to bring shane and confusion, instead of glory upon such. Augustine saith therefore, that Nimrods impious pride was signified hereby. And Chrysostome saith, as the builders of Babel, so are the vain-glorious now adays, who build sumptuous Houses, Galleries, baths, and walks, that they may be magnified hereby: but as the men of Babel, so these are rewarded with shane: For what are men wont to say of them, when they behold their cost, but lo, the building of such a covetous wretch, of such an oppressor, or spoiler of widows and Orphans? The right way therefore, Philo. Deus descendens dicitus visere, qui omnia etiam prius quam siant clarissime praevidet, ut doceamur, ne quis homo de absentibus rebus,& incertis putet, se certum posse indicium facere, said propriùs introspecto negotio diligenter cuncta perlustre●. Aug. lib 16 de Civit. Dei, cap. 5 saith he, is to give to the poor, and to be full of almesdeeds. Moreover, that which followeth of the Lords coming down to see this work, argueth, the wickedness of the workmen to have been exceeding great, because this phrase is never wont to be used, but when some horrible sin hath been committed, as when Sodom was so full of sin, and the Egyptians did so grievously oppress the Hebrewes, when the Lord is said to come down to see, we must not conceive, that being in Heaven he cannot see things done upon earth, for he filleth all places with his presence, and it is impiety, as Philo speaketh, to think, that he moveth from one place to another. He is then said to come down, first, for the certain notice which he took of the thing done, that men might learn hereby, not to judge of things by hearsay, but first to go and see, as the same Philo speaketh. A second reason may be that which is yielded by Augustine, God is said to come down, because by a unsuccessful work wrought there by him in confounding Languages, he made it appear, that his providence extended thither to punish their great pride and ambition, and by his Angels he descended to hinder them in their work. A third and last reason may be that of Chrysostome, Chrysost. hom. 30. in Gen. this is spoken to show the long-suffering and patience of the Lord, and he also yieldeth for another the reason of Philo before-going. And the Lord said, They are all one people, and have one language, and this they begin Verse 6. to do, and now nothing will be restrained from them, which they have imagined. In these words is contained an Irony, whereby they that laboured so earnestly in this building, are derided, for the Lord knew well enough that he could easily confounded this their machination: wherefore it is to be understood, as spoken according to their conceit; for being an innumerable company, and through the unity of their idiom all as one, they thought doubtless in the pride of their hearts, that nothing could possibly hinder them from bringing their intended work to perfection. But we may see how vain men are in their greatest strength, and in their most earnest attempts, one blast of Gods mouth is able to overthrow them. Again, see how he suffereth long the wicked in their evil courses, so that they begin to think themselves secure, but even then, when they fear least, he is ready to take vengeance upon them. Go to, let us go down, and confounded their language, &c. Julian the Apostata abused this place to prove a multitude of gods, but it is spoken here, as Gen. 1. about Verse 7. Calvin. the making of man, Let us make man after our own image: and therefore how a triplicity of persons is intimated in this saying, see there, their language, in the Hebrew it is as verse 1. their lip, and that they may not understand one anothers lip. This, as Luther noteth, was no small punishment, the Luther. seeds of future discords and contentions being sown hereby, but it was afterwards at the coming down of the Holy Ghost taken away again, because although all Nations under the Gospel speak not one and the same language again, yet in divers languages they speak the same things, as Calvin Calvin. observeth. But the dissension made by the Lord through the confusion of language, was not hurtful, but profitable for them, because, if their language had continued one still, they had gone on in their sin, but being divided, they break off, and were without doubt confounded in themselves. In setting forth the hurt of the unity amongst these men, and the God of their division, Cassian. Collat. A. C. 12. Linguarum aborta repent confusio sacrilegos a●su● hominum ne fandos queen compes●uit: pe●mansisset enim ibi contra Deum consensus hominum noxius, nisi eos dis peasatione Dei repugnans inter se diversitas linguae per dissentiam vocis in meliorem statum proficere compulisset,& quos ad excidium sui animaverat perniciosa cansensio, ad salutem revocâsset bona utilisque discordia. Aug. de Civit. Dei. lib. 16. c. 4 Gen. 10. 31. Cassianus speaketh excellently thus: The confusion of tongues arising suddenly appeased the sacrilegious and wicked attempts of men: for there had remained an evil consent of men against God, unless the diversity of language making them at variance one with another, by divine dispensation had compelled them to come to a better condition, and a good and profitable discord had called them back to their salvation, whom a pernicious consent had animated to their destruction, &c. And a most apt punishment was this for their sin, because the domination of him that commandeth, lieth in the tongue, and therefore the pride of these men who desired superiority was punished herein, that he might be no more understood, that commanded men, who would not understand to obey God commanding him, as Saint Augustine speaketh. And thus this conspiracy was dissolved, whilst every man went from him, whom he could not understand, and joined himself onely to such as he understood. For we are not so to conceive, when it is said, that one could not understand the language of another, as if there had now been so many languages spoken, as there were particular persons: for then there could have been no societies amongst men, but there were certain companies, that spake some languages, and others again that spake other languages, who accordingly divided themselves into several countreys, and therefore it is said, in concluding the Genealogies of the sons of Noah, These are the sons of Shem after their families, after their tongues in their lands, intimating divers languages, not of particular persons, but of several families. It is worth the noting here, that wicked men are disappointed of their ends, the contrary to that, which they intend and propound to themselves still coming upon them: for these men propounded to confirm their unity by building, but this turned to their dissipation: they aimed at glory, but reaped perpetual shane. The effect of pride is contrary to that of humility, as Gregory hereupon Gregor. hom 30 in Evang. observeth, they that attempted to build a Tower against God, lost hereby the communion of one tongue, but the Disciples which humbly feared God, had in them all tongues again united. How these men came to be scattered abroad by this judgement hath been already touched, they could not certainly at the first but take great indignation one at another, when one spake in one tongue to another, and he answered him again in nothing that he could understand, as who might well suppose himself to be mocked herein. But after a while they were doubtless amazed and confounded in themselves at this thing, and so departed asunder, leaving for an ever enduring memorial of this their confusion the name of Babel, that is, confusion, to this their vainglorious building. But that which now happened, should seem rather a division of one tongue into many, then a confusion of tongues, wherefore Philo Philo. saith, that Moses is not to be understood, as speaking historically, but tropologically, as if when the Lord is brought in saying, Let us confounded their language, he had said, Let us make all their vices dumb and deaf, that neither by speaking nor by consenting together, they may be able to do hurt, &c. But Moses certainly, as in all other things, so in this speaketh historically, and the language is truly said to be confounded, when men by the diversity of tongues which they understood not, were confounded. How many the languages then were made, cannot certainly be known, but by the consent of the ancient Fathers and other Writers it is most probable, that they were 72 because so many families descended of Shem, Ham, and Japhet at that time. Thus Epiphan. in Panario. Hieron. August. Prosper. Arnob. in Psal. 104. Epiphanius, who saith also, that they were called Meropes, for their divided tongues, and Jerome in Matth. 26. and Augustine de Civit. lib. 16. c. 3. and Prosper lib. 2. de vocat. Gent. c. 4. And Arnobius more particularly saith, that of these three came 100 Generations, of Shem 406 distinguished by 27 tongues, inhabiting Persia, and far into India, and even to the Rhinocorurae: of Ham 394. distinguished by 22 tongues, inhabiting from Rhicorurae to Gadara: of Japhet 200 divided by 23 tongues, inhabiting along by the River tigris, where by Generations he meaneth Countreys possessed by them, divers of them using one and the same language. But since the languages of the World are many more, happily derived out of these. The ground of this conjecture of 72 tongues is, the 72 families reckoned, Gen. 10. But to make up this number, they which are name unto Peleg, at whose birth this division happened, are not enough, they which came of Japhet being numbered but 14. and of Ham 32, and of Shem 12, together 58; wherefore Augustine addeth also Iochtan and his sons, contending, that he was elder than Peleg by much, and had at this time so many sons, Fathers of Families, which is unprobable. This therefore touching the number of languages must rest uncertain, notwithstanding this ground, because as they might be so many, so they might be more or fewer, for ought that we know. Mystically by the builders of Babel, heretics are set forth, who build up to heaven, by teaching justification by mans own righteousness, but they build not upon the rock Christ, but in a plain, with the brick and slime of their own inventions, and are confounded by being divided into many sects amongst themselves. Ferus. Shem was 100 years old, and begot Arphacshad two yeares after the flood, &c. Verse 10. Moses having briefly touched the genealogy of Shem, chap. 10. as of the other sons of Noah, here to make a perfect Chronology by this line for honours Luther. sake, as Luther saith, because it was the holy line, as in any Nation the years are computed by the Kings reign, he returneth to this genealogy again. Neither is it a light thing, or unworthy a sacred Historian thus to set down, how long such a man lived, and then begot such a son, and so touching a second and a third, &c. for hereby both we are the more confirmed, that the world had a beginning, because by the years of these Generations we know, how long ago it was since the world was made, and some prophecies, which have reference to time, are the more confirmed, and also we may see, what a proportion of time hath been held betwixt the creation and the giving of the Law, and the time thereof, and the Gospel, and so both, what a long time passed after the promise of the seed of the woman, and his coming into the world, that we be nothing doubtful of his second coming, although it be hitherto deferred. Touching Shems age of 100 years two yeares after the flood, I have spoken already. Noah was not just 500 yeares old, and then begot Shem, Ham and japhet, but he was of this age, and soon after he began to have this issue. Arphaxad lived 35 yeares and begot Salah, &c, Verse 12. In the Septuagints Translation, as I also partly touched before, Cainan is put between Arphacshad and Salah, and likewise by Saint Luke, ch. 3. 36. whereupon expositors have been greatly troubled: for if that of the Septuagint be right, the computation of Moses in the Hebrew is erroneous, and if the Hebrew be right, Luke erred to follow the Greek exposition rather then the Hebrew original. To this it must not be answered, that both the Septuagint and Luke also erred herein: for if Luke being a Pen-man of the holy Scripture erred in one thing, why might he not also in another, and if he, why not other holy Writers, and why not in other things also? and so there shall be no certainty of divine History. Neither may we say, that the Hebrew copy was corrupted in this, for there can no reason be imagined, why the Jews should deal thus herein, this being a matter no way concerning them in their Tenets against Christ. Some therefore answer, that Cainan was put into the Septuagints Translation erroneously, there never being any such betwixt Arphacsad and Salah, and that Luke notwithstanding followed them, because at that time the Septuagints Translation was commonly Cajetan. in luke. 3. followed by all men, and if he should have differed therefrom, it would have been a means to make men distaste his gospel. Others, that Cainan and Salah were not two men, but one and the same, and therefore that it should be red, which was the son of Salah who was Naucler. Chronol. Cainan. Others, that Cainan was indeed between Arphaxad and Salah, but purposely omitted by Moses, that he might make a just decade of generations from Noah to Abraham, as he had done from Adam to Noah, but the Septuagintr Hippomanni caten. in Gen. knowing by tradition that he was indeed the next to Arphacshad, set him down also. And to make it the more probable, they say that Matthew in setting down the Genealogy of Christ omitted divers, to make just three fourteens in his line. Lastly, others say, that Cainan was put in by some Scribe in the Septuagints translation, and because it was set down so there, into Saint Lukes gospel also, which they say, is the more probable, because jerome in his Book of Hebrew traditions upon Genesis maketh no question about it, so that it was not certainly in the Septuagints copy, which he then had: And Iosephus, Hieron. Joseph. Antiq. lib 1. Epiphan. in Haeres. 155. who followeth the Septuagint, maketh no mention of Cainan, nor Epiphanius, who likewise computeth the yeares after the Septuagint, so that hitherto Cainan was not in the Septuagints Translation. Of all these resolutions the first pleaseth me best: for although Luke would not certainly by following it countenance any error in any Translation, which might be any way dangerous, yet he might well follow a common received Translation, as he found it, in a mere name redundant, not to trouble the reader, who might stumble at an alteration, if he had made it, and to hinder him from passing on to things more profitable. For that Luke was not corrupted herein, but that he wrote it so from the beginning is plain, because no copy is to be found, wherein Cainan is not, and therefore the fourth resolution cannot stand. That this name was put in more then should be in this place in some copies of the Septuagints Translation, is the more probable, because, 1 Chron. 1. even according to the Septuagint, it is omitted. There is a Cainan in the line before the flood, Gen. 5. and from thence happily it might by chance in writing it out creep in here also. For the second resolution, that Cainan and Salah should be all one, cannot be admitted without granting an error in all copies of Luke;& it were strange, that one should be set forth by two names more then any other in all these Genealogies. For the third, it Beda praefat. in Act. Apost. Lucas testimoniis Graecis potius quàm Haebraeis, ex quo accidit, quod maximè miror,& propter ingenii tarditatem vehementissimo stupore perculsus nescio perscrutari, quâ ratione, cum in Hebraica veritate à diluvio usque ad Abraham decem tantùm generationes inveniantur, ipse Lucas, qui propter Spiritûs regimen errare non potuit, undecim, adjecto Cainan juxta Septuaginta in Evangelio ponere maluit. Musculus. Verse 26. cannot stand for the number of yeares reckoned to every one, so that if there were a Cainan omitted by Moses, his yeares must be omitted also, and so not the full but an imperfect Chronology was made by Moses. Wherefore I for my part rest in the first, knowing no other way, but that I must needs with Beda be confounded to think upon it, that Luke following the Greek rather then the Hebrew should make 11 Generations between Noah and Abraham, when as Moses in the Hebrew maketh but 10. But that the Septuagints Translation is corrupted, appeareth moreover by the difference of yeares both before they are said to have begotten, and after when the yeares of their surviving are set down: for before to eight of them are added 100 years more then are in the Hebrew. Arphaxad is said to have been 135 when he begot Cainan, Cainan 130 when he begot Salah, Salah 130, Heber 134, Phaleg 130, Reu 132, Serug 130, Nahor 179. And after whereas in the Hebrew Arphaxad is said to have lived so long, as that his whole time maketh 438, the Septuagint have but 435, and for 433 of Salah 460, for 464, of Heber 404, for 239 of Phaleg 339, for 239 of Reu 337, for 230 of Serug 330 for 148 of Nahor 304. And lastly, to every one is added more then in the Hebrew, he dyed, doubtless in imitation of that of chap. 5. If the reason of this great difference of yeares be demanded, of 100 yeares still placed before the lesser number by the Septuagint; this may seem to be a reason, they would not set forth any, as begetting at 30, or 35, because happily they thought it would not be so well credited, that in those dayes, when they lived so long, they were grown to any perfection to beget children at so few years, so also Musculus. For the other differences, no reason can be yielded, but that in copying out the Septuagints Translation there have many corruptions creptin. And Terah lived 70 years, and begot Abram, Nahor, and Haran. Of Terah and others the progenitors of Abram it is spoken again, Jos. 24. 2. that they served other Gods, so that before Abrahams time we may gather, what great corruption there was in the World: for if the holy line so much respected by the Lord, turned after Idols, how can we think, but all the rest of the World was degenerated from the true Religion much more? There were yet some few ancients, who doubtless served the only true God, as Noah, who lived 58 yeares, after that Abram was born: for between the flood and Abram were 292 yeares, and Noah lived after the flood 350 yeares. And Shem, who lived 150 yeares longer then Noah, and Arphacshad, and Salah, and Heber, from whom the Hebrews took their name. Touching the rest, Peleg, run, Serug, and Nahor; happily most of them might hold the true Religion also: and by the care of Noah, Shem, and others of them, it is not to be doubted, but some others were kept from Idolatry in those dayes: yet for Terah, Abrahams Father, it is plain, that he turned Idolater; wherefore there being such a general declining,& the Church thus being in danger to be extinct, God provideth an Abram to repair the decaying state thereof. So that hence we may both gather, how headily men are carried to error& superstition, when the reverence of so grave and holy ancestors, yet living could not contain them of those times; and also that Gods Providence is such over his Church, that henever suffereth it utterly to fail, but when corruption is grown to the highest, even then he layeth a foundation for the reflourishing of the truth, that finding it so hard to keep out Idolatry and Superstition, we may never give any way unto it, but withstand it to the uttermost of our power;& considering Gods Providence over his Church, we may never despair, but when things are most desperate, be erected in our mindes through hope of a timely restauration. But why doth Moses mention three sons of Terah together here, and not Abram only, whose History he specially intendeth? To this Calvin and Musculus answer well, that Haran is mentioned, because of Lot his son, of whom he was afterwards to speak, and Nahor, because Calvin. Musculus. of Rebecca, who sprung from him, and was afterwards Wife unto isaac. But here is a greater question touching the age of Terah, when he is said to have begotten Abram, how he could be said to be but 70 yeares old, when Verse 42. as his whole age was 205 years, and after his death Abrams age being spoken of is set forth to be but 75 yeares, which being added to the age of Chap. 12. 4. Terah when he begot Abram, make only 145. For that Terah dyed before this going of Abram into Canaan at 75 years of age is further confirmed, Act. 7. 4? The anwer of Calvin to this, before whom Theodoret answered Calvin. Theodoret. in cap. 12. Lyranus. likewise, and Lyranus, is, that although by the order of naming him, Abraham may seem to be eldest, yet indeed he was not, but the youngest son of Terah, only he is name first for honours sake, but Haran the Father of Lot and Sarai was the first, Nahor the second, and afterwards Abraham, not when Terah was 70, but 130 yeares old. And Calvin will not so much as yield, that Terah begot any of them at just 70, but only that he was thus old, and then begot. Moreover, he saith, that this is a strong argument, that Abram was a younger Brother, because Aarai his Wife was but 10 yeares Gen. 17. 17. younger then he, which could not possibly be if she were Daughter to his younger Brother. This argument, I confess, is so strong, as that I cannot see, how it may be answered by any means, if by Haran Terahs son, Brother to Abram be understood: for to say, that she was Harans adopted Daughter or Daughter in Law, is but a cavil, as Calvin reasoneth: yet how it may be yielded, that Abram was not begotten, till 130 yeares of Terahs age, I can less see, forsomuch, as by this line a Chronology of the World is made, wherein it cannot be avoided, but there must needs be a great imperfection, if this be yielded to. For whereas in all other Genealogies Moses is most exact, setting down the age of the Father, when he begot that son whose begetting of another, and his age then is next respected, &c. to find the just time from the beginning of the World, till then, in Terahs age, when he begot Abraham contrary to his course only there shall be a fail, and we shall be put to find it out by comparing other places together, which is most improbable, especially in Abraham, who, we must think, being of so great famed was more respected, then ordinary, and therefore he would not fail, but set down his Fathers age precisely, when he was begotten. But how then shall this doubt be cleared? For the argument taken from Sarai being but ten yeares younger then Abraham, proving that Haran her Father must needs be Abrams elder Brother, it may be answered thus. Haran the Father of Sarai was not one of the three Brothers name together, but some other man: for Haran one of the three was the Father of Lot, and by him only he is described, but this Haran by Milcah and Iscah his Daughters. For Haran, who was one of the three, hath his whole History set down together, v. 27, 28. Haran begot Lot, and Haran dyed before his Father in the Land of his Nativity. And then Abrams and Nahors taking them Wives is set down, v. 29. Abram took Sarai, and Nahor Milcah, neither is Sarai said to be Harans Daughter but Milcah only,& that Haran is further described thus, the Father of Milcah, and of Iscah. Whereas if Haran one of the three mentioned before were meant Moses needed not to have said any more, but Milcah the Daughter of Haran. As for the other argument to prove, that Abraham could not be born till Anno 130 of his Father Terah, viz. because after Terahs death, he having lived 205 yeares, Abram is said to have been but 75. This cannot be well proved out of the History: for although Terahs death be first set down, and then the coming of Abraham into Canaan, this might be done, as S. Augustine Aug. de Civit. Dei. lib. 16. c. 15 noteth, because Moses intending to set forth the full History of Abram by itself, would first finish all that he had to say touching Terah his Father, and so he briefly runneth through his coming to Charran or Haran, and his dying there, and then returning to Abram, chap. 12. beginneth with Gods first calling of him, which could not be after, but before his Fathers death many yeares, as appeareth by comparing the years of his age then with the time of his birth, as hath been done already. But Saint Stevens relation indeed seemeth to be plain, that Gods calling of Abram mentioned, chap. 12. was after Terahs death: for he saith, Then he came out of the land of Chaldea, Acts 7. 4. and dwelled in Charran; and from thence, when his Father was dead, he removed him into this land. Touching the names Haran, and Charran, and Charras, all Historians agree, that they were all one, viz. a City in the borders of Mesopotamia. To that out of Stevens narration, I answer, that Abram indeed was not removed to Canaan with his Wife and all his substance, &c. as is specified, Gen. 12. 5. till after his Fathers death, but he with his Nephew Lot departed out of Haran, when they were first come thither with Terah, to see this Land, and returned sometimes again to see their aged Father for his comfort going and coming until his death, but then, which was 60 yeares after, they with Sarai,& all that they had, went to Canaan to settle themselves. For both a departing first seemeth to me to be plainly intimated, Chap. 12. v. 4. where Abraham is said to have departed only with Lot, and another remove v. 5. where not only Abram and Lot go to Canaan, but Sarai, and their substance, and all the souls, which they had gotten in Haran, are carried with them. And of this last remove Saint Steven speaketh, and Moses, when he setteth down his age, of the first, Chap. 12. v. 4. And that Abram was spoken to about this Land of Canaan, whilst Terah lived, appeareth, because, Gen. 12. 1. he is bidden not only to go from his country and kindred, but also from his Fathers house, to a Land, that God would show him, and that he made a long stay in Haran, before his last remove, is as plain, because he and Lot had gotten much during the time of their abode in that place. If this solution shall seem improbable, because it is not likely, that Abraham would delay so long for any friends sake in the World, to do, as God commanded him; I answer, he did not delay to go thither to see the country, according to the Lords direction; Go to a Land, that I will show thee, but only he waited, after that he had been there, the Lord doubtless giving him leave, till a fit opportunity to remove with all his family, which was the time of his Fathers death, who living and being unwilling, had command over him, as a Father, and so could cause him to stay, neither ought he out of filial duty to refuse so to do, unless the Lord had expressly charged him to remove with all his presently, which it is likely he would not do, because he would have Abram a pattern, as in other things, so in duty and obedience to his Father growing now very aged, and so standing in need of him and Lot, whom only he took out of Chaldea with him. Thus that, which seemeth to make against Terahs age of 70, when Abram was born, being resolved, we see, how it may be maintained, that he was born then, and yet but 75 at his departing from Haran to Canaan, and so that the Chronology made by him and others of that line is perfect and plain. Others resolve this question otherwise, as the Hebrews, whose resolution Jerome mentioneth, and followeth. They say, Hieron in tradit. hebr. that Abram is said to be but 75 when he went to dwell in Canaan, because from the time of Gods preserving him miraculously out of the fire, into which he was cast in Chaldea, his life is reckoned by Moses, and not from the time of his birth. For they had an old tradition, that Ur of the Chaldees, out of which he came, was the fire of the Chaldees, according to the signification of the word Ur, into which he was put, because he opposed their Idolatry committed with the fire. They then held, that Abram at his going into Canaan was 135 from his birth, but 75 onely from this time, when he had his life the second time given him. But first the ground of this is uncertain, Ur not setting forth any such fire, into which he was cast, according to the opinion of many grave authors, for then Terah also and Lot must have been in the same fire, and Sarai, who all came together from Ur of the Chaldees, but a City at this day called Orchae, as Petrus Appianus saith, 624 miles distant P. Appianus. from Jerusalem Eastward; and again, if Moses had reckoned the age of Abram by this at 75, why may he not be thought to have reckoned some others likewise? and what certainty then can we have in this Chronology. And no better to be liked is that answer of Andreas Masius, who saith, that Stephen speaking And. Masius in Ios. ult. of Terahs death, meant not his natural, but his spiritual death in idolatry. If any can find a better solution, then that, which I have before set down, let him friendly impart it, for because of the histories following, I am nothing satisfied touching this question. Yet happily Abram besides his once going, went and came again and again, till that finally coming to Haran, and burying his father, he went to Canaan to dwell, never to return any more, his being there till this, being a kind of peregtination rather then an habitation, at which Stephen pointeth, when he saith after his fathers death, God {αβγδ}, made him a stable inhabitant there, as Saint Augustine interpreteth it, and the word signifieth. And in the time of Abrams going and coming before this his final removing, many things happened, which are set down after, verse 5. of chap. 12. all which happened according to this account, before that his last going thither. To conclude, seeing all those things, both chap. 12.& 13. &c. following after chap. 12. 5. when Sarai went with Abram, were done when they dwelled together in Canaan, and Isaac was born before Terahs death 35 years, the best resolution is that of Augustine, if we do but add that Stephen respected onely the course of the history, and examined not exactly the just time of his remove. It is then to be conceived, that he came first to Canaan with Lot at 75, chap. 12. 4. and certain years after with the substance that he stayed to gather. And Haran dyed before his father in the land of his nativity, in Ur of the Chaldees. Verse 28. By this it plainly appeareth, that Chaldea was the country where Terah dwelled from the beginning, and where Abram was born, so that originally Abram was a Chaldean, who were called Casdim or Chaldeans from Arphaxad, but he and his, and the line before him from Heber, Hebrews. Yet some P. Burgensis in Gen. 12. contend, that Haran was Abrams native place, because, Gen. 24. 4. Abram calleth the City of Nahor in Mesopotamia, which was this Haran, his country, when he sent his servant thither to fetch a Wife for his son Isaac. But he spake thus in respect of his long abode, not of his nativity there, for it is expressly said, that Terah took him with him, when he came first to Haran out of Chaldea, Touching these words, Haran died before his father in Ur of the Chaldees, the Hebrews have a strange exposition, as it is recorded by Jerome, viz. that the Chaldeans being great Idolaters, and Terah likewise, Abram Hieron. tradit. hebr. in Gen. would by no means be drawn to the worshipping of their Idols, whereupon his father complained of him to Nimrod or Belus the King, and he was condemned to be burnt in the fire, but being cast in, God preserved him miraculously, so that he came forth without hurt, which Haran his brother seeing, he was animated against their Idolatry also, and was adjudged to the fire in like manner, but being not so strong in the faith as Abram, he was burnt to ashes, his father Terah beholding it, and consenting, and that this is meant here when it is said, he dyed before his father in Ur, that is, the fire into which the Chaldees cast him. But this is certainly a fable, as Jerome also sometime calleth it, because Moses would not doubtless have omitted so great a miracle, and because in the next verse Terah, and Lot, and Sarai also are spoken of as coming out of Ur of the Chaldees, and here this ur is said to be the land of Harans nativity. If that saying, Gen. 15. 7. I am the God that brought thee out of Ur of the Chaldees, shall seem to intimate some great deliverance of Abram there, as when the bringing of the Hebrewes out of Egypt is spoken of, which is urged by Burgensis, who is for this opinion; It is easily answered, that it was a great mercy of God to Abram to bring him P. Burgensis. from amongst those Idolaters, preserving him from that spiritual danger, and placing him, where he might freely serve God without any interruption by means of such miscreants, and therefore he might well mention this, as a singular favour. For that which is here said of Abrams and Nahors wives, Milcha the wife of Nahor is said to be the daughter of Haran, the father of Milcah and Iscah. Verse 29. Some hold, that this Iscah was Sarai, who had these two names, because they will needs have Sarai the daughter of Haran also, thus Jerome and Augustine Hieron. in Gen. 11. August. joseph. and some others. But this seemeth to me to be but a mere conjecture. For neither is Sarai in any other place called by this name, neither doth Moses having name Sarai and Milcha, say in the plural number, the daghters of Haran, but as speaking of one of them onely, viz. Milcha, in the singular number, the daughter of Haran, and whereas he is called the son of Haran, Terahs son, ver. 31. Sarai is not called his daughter, but Terahs daughter in law. Moreover in another place, viz. Gen. 20. 12. Abraham saith of Sarai, she Gen. 20. 12. is indeed my sister, for she is the daughter of my father, but not of my mother. Whereupon some have held, and it may well be gathered, that she was not the daughter of Haran, Terahs son, but of Terah by another wife. There be many grave Authors, I confess, that will not have those words of Abraham so understood, but that Sarai is called Terahs daughter, but not by the same mother, because amongst the Hebrewes grandchildren were called sons and daughters to their grandfathers and grandmothers, and so amongst other Nations, and for marriages betwixt brethren and sisters, they deny it to have been in use in those dayes. But who seeth not, that Abrams words to Abimelech do plainly describe one coming of the same father, it being an improper speech touching a grandchild, she is the daughter of my father, but not of my mother? And for such marriages, there was yet no law to prohibit them, and for such, as would contain themselves in their own families, there was then often-times a necessity of marrying with a sister, wherefore it is rather to be held, that Iscah was some other woman, but who, or married to whom, it is uncertain. And Terah took Abram his son, and Lot the son of Haran his sons son, and Verse 31. Sarai his daughter in law, and they went forth with them from Ur of the Chaldees to go into the Land of Canaan,& they came to Haran, and dwelled there. For Ur of the Chaldees, the Hierosol. Targum hath the fiery furnace of the Chaldees, because Ur signifieth fire, and the Chaldees were worshippers of the fire, giving to this City, where they kept this fire continually burning, this name from fire, as is most probable. This journey undertaken by Terah and his company was very long, for from Ur to the City Haran are reckoned by Geographers 376 miles, and from Haran to Sichem in the land of Canaan 400 miles, there was a nearer way from, or to Canaan, but this was safest. A question here offereth it self first, what moved Terah to enter upon this long journey? To this Calvin Calvin. Musculus. and Musculus answer rightly, that God called Abram to this journey, as appeareth, Chap. 12. 1. and, Acts. 7. 2. and therefore it is most probable, that he declaring this his calling to his father, he was also willing for his great love to so good a son, to go along with him. Yet this going and taking Abram with him is referred to Terah, whom Abram followed as an obedient son, he having the honor of the chief in this voyage for his paternities sake. whereas Moses Gen. 15. 7. saith, that God brought him from Ur of the Chaldees, it differeth not from this, that Terah took him with him, God was the author of this journey, and Terah the instrument to led him forth. But it may seem strange, that Terah being an idolater, as is taught, Josh. 24. 2. should so readily go away with Abram, the cause of whose departure were the abominable idolatries of the Chaldeans, as is touched, Judith 5. 7. and not rather stay with his son Nahor there still. There are some indeed, that hold both Terah and Abram to have been idolaters before this, as the Jewish rabbins, two especially of great note, Johanan and Hanine, cited by Genebrardus in his chronology. They say, that Terah was most earnest in that superstition, and a persecuter of oppugners, and R. johanan. Hanine. Genebrard. Chronol. that Abram lived therein, till Anno. 48. of his age, about the time of the division of Tongues, when abandoing all idolatry, he served the true God onely, and Epiphanius saith, that Abram provoked Terah his father to follow him, herein, and Suidas saith, that Abram broke his fathers Images, and some of them he burnt with fire. And both Ephiphanius and Suidas note Serug to have Epiphan. init. operis advers. Suidas in voice Serug. been the first Idolater of that line, who would have worthy men to be worshipped after their death, and his son Nahor did likewise after him, but Terah devised the making of earthen Images to be worshipped, and therefore God punished him in taking away his son Haran by death before him, whereas never, till this time do we red of any, that died before their fathers. But of Abram do neither of both these Authors say, that he ever served other gods, but Suidas contrariwise saith, that, as the Chaldeans were much given to the contemplation of the Stars, so he being intent in looking up to them thought that there was one most glorious Creator of them all, who alone was to be worshipped, and therefore being but fourteeen yeers old, he reproved his fathers idolatry,& going on to serve the true God, he afterwards appeared unto him. And Josephus speaketh also to the same effect, how he argued from the Joseph. Antiq. lib. 1. moving and influence of the stars, that there was one God, who giveth life and motion and virtue to all things, who alone ought to be worshipped. And Saint Augustine standeth not onely for Abrams, but for Terahs innocency Aug. de Civit. lib. 16. cap. 13. also in this respect. For when he took Abram and Lot, &c. with him, he saith, that the reason, why he left Nahor behind, was because he was an Idolater, and would not be reclaimed herefrom, to flee which and the persecution stirred up against them therefore by the Chaldeans, he and Abram fled away. Why Terah should be excused from idolatry against the report of other Ancients, I can see no reason, especially they saying the same with Joshuah? But Abram doubtless was always untainted, or else sometime he would have made mention of his conversion to the greater praise of God. And it is most probable, that Terah was turned by him, and so when God called him out of Caldea, would go with him, but Nahor his other son not being moved to repent, stayed still behind. Yet afterwards he came to Haran also, and dwelt there, as appeareth in this History. But why did Terah stay at Haran in Mesopotamia, and not go through to Canaan? It is most probable, as all consent, that being an old man, and weary of this way, he would go no further, but settled his abode there, suffering his son Abram with Lot to travail and see it, and so to come again, till that he should be gathered to his fathers, wherein also they obeied him. For the time of his abode in Haran before his death, it cannot possibly be so short, as Calvin imagineth, who Calvin. saith, that Terah surely stayed but a little time in Haran, and then died, or else Abram would rather have obeied God in hastening forward to Canaan, and not after threescore yeeres more expired. For that they dwelled long in Haran is intimated, Chap. 12. ver. 5. where it is said, that Abram and Lot took with them all their substance, and all the souls that they had gotten in Haran, and went into the land of Canaan. If their abode had been but a little time in Haran, it would rather have been said, all their substance, they had gotten in Chaldea. But it is likely, that fleeing persecution they came empty to Haran, or with little, and there were greatly increased, for which they must necessary dwell there many yeares, even threefore, as hath been shewed before, at what time Terah died. As for the delay of so long a time, I doubt not, but it was made known to Abram, that it was with the good will of the Lord, he being satisfied for that time with Abrams traveling thither, and returning again to do his duty to his father. CHAP. XII. Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and fathers house, &c. Verse 1. This is not to be understood, as spoken to Abram, after Terahs death, as it may seem, but long before, when he was yet with his father in Chaldea, so Calvin. For if it had been spoken to him in Haran, he migbt have replied, I Calvin. am already come out of my country, and the journey undertaken hitherto had been without warrant, wherereas without doubt this call of the Lord was the cause thereof, yet against this seemeth to make the relation of Steven, Acts 7. For he saith, that God appeared to Abram in Mesopotamia, that is, as Saint Augustine saith, between Ur of the Chaldees& Haran, as they were traveling. But this is easily answered, the word Mesopotamia is largely taken by Saint August. lib. 16. de Civit. Dei, cap. 15. Stephen in that place, that whole tract of ground beyond the River Euphates, being meant hereby, which contained Mesopotamia, Chaldea, and Babylonia: for accordingly he addeth, Act. 7. 4. So he went out of Chaldea, and dwelled in Charran. And that Mesopotamia properly so called, was not the place, where God spake to Abram in this manner, is plain, because he biddeth him to go from his country, and from his fathers house, and if from thence, he was then in his country Chaldea, when he was bidden thus to do, and not upon his journey. If it be objected, this apparition was after Terahs death, when Abram dwelled in Haran, for so it is related, and therefore in Haran and not in Chaldea, again, from Chaldea he was taken by his father, therefore not by this call of the Lord: lastly, he forsook not his kindred in going out of Chaldea, for Lot and Terah went with him: for hereupon some hold, that Abram was in Haran when God spake thus unto him, as Rupertus, Lyranus, Rupertus. Lyranus. Tostatus. P. Burgens. Tostatus and Paulus Burgensis, This is all easily answered. First although it be set down after Terahs death, yet it might be before, all touching Terah, being written together, chap. 11, and the history of Abram being begun here, and therefore this apparition, although had before, not related till now. Secondly, his father in taking him, was rather a companion with him, out of his love, then the first author to him of this journey, as Chrysostome teacheth, and hath been before shewed. Lastly, he might be called to leave his Chrysost. hom. 31. in Gen. father and all, yet if he being converted would go with him, this was not against the will of the Lord. Tostatus to defend his opinion saith, that Abram was called twice, once in Chaldea, of which Stephen speaketh, and then in Haran, of which it is spoken here. But this is a new invention, and unknown to all ancient expositors. Besides, the words set down by Moses, and used by Stephen, evince, that they both point at one and the same calling. But why doth the Lord speak both of country, kindred, and his fathers house, and not of his country onely, which includeth both the other? To this Ambrose answereth. It had been enough indeed to have bidden him go out Ambros. lib. 1. de Abrah. cap. 3. Satis fuerat dixisse egredere de terra tua, &c. said ideo addidit singula, ut ejus offectum probaret, ne fortè aut imprudenter coepisse vide retur, aut fr●us asiqua mandatis coelestibus parare●ur. Heb. 11. 8. Cajetan. Oleaster. of his country, for so he should have gone from his kindred and fathers house also, but therefore the Lord speaketh of them severally, that he might try his affection, lest peradventure he should seem either unwisely to have begun his journey, or some fraud had been prepared in the heavenly Commandements, &c. For a mans country is dear unto him, and when a man thinketh upon his kindred there, it maketh him yet more loth to leave it, but when he thinketh also upon his fathers house, his affection is yet more drawn. Wherefore the Lord would hereby set forth Abram, as admirably obedient, who could not be moved by all these to reluct against this divine vocation. And yet his obedience is the more to be extolled, in that he telleth him not, into what country he should go by name, but at large into a country, which he should show him, which is further thus set forth by the Apostle, he went out, not knowing whither he went. Yet some there are, who think, that Canaan was then name unto him. But no such thing, but the contrary can be gathered from the text, and therefore it is held by most, that at the first he was not told the name of the country, but having showed his obedience in beginning to go, it is likely, that the Lord name it unto him; wherefore when Terah with Abram, is said to have gone out of Ur, to go into Canaan, it is to be understood, that Moses setteth down the name by anticipation. But would the Lord have Abram to go so far, and to this country in particular? Answ. If the way had been short, his obedience had not been so great, and there was a prophesy of Noah, touching Canaan to be fulfilled, that he should be a servant to Shem, which was in Abrams posterity at length subduing the posterity of Canaan, destroying some of them and making servants of others, and to this doubtless the Lord had respect now in making Abram to see it and expect it. Philo and after him Ambrose allegorically hence teach, how Allegory. Philo. Ambros. lib. 1. de Abrah. cap. 2. every soul is called from his country, kindred and fathers house to supernal places, which God will show unto it at the last. And this country is the body, being terra, because taken out of terra, the kindred is the sense, because it hath near alliance to the soul, and the fathers house is reason, the father, as it were of our speeches and actions. From these we are called out, from the body, when we are called from defiling& making it filthy by sin, from the sense, when from following sensual lusts, which sway to these pollutions,& from the reason, when from exercising it about worldly things, that it may be lifted up to things heavenly. Now whosoever is a true child of Abram, then applieth himself readily with all his power to obey God herein, and to him, that doth so, God will show another country far above, even the most glorious heavens to be possessed by him for evermore. It is noted here by Ferus, that God made this gracious promise to Abraham, no mention being before made of his works, to show, that of Gods mercy, and not for mans merit his grace is extended unto him. And I will make of thee a great Nation, and I will bless thee, and make thy name Verse 2. great, and thou shalt be a blessing, &c. Here is a sevenfold favour promised to Abram, to set forth all manner of favour: 1 The numerosity of children. 2 Abundance of riches, which Gods blessing bringeth. 3 Glory of name. 4 Such happiness, as that he should be a blessing in the abstract. 5 Blessing upon such, as blessed him. 6 Cursing upon such, as cursed him. 7 A blessing upon all Nations through him. And hereby he should be abundantly recompensed, for departing from his country, another should be shewed him, which he should inherit, for leaving his kindred he should have an innumerable posterity, and for departing from his fathers house, so that he could not bless him any more, he should lose his part in his goods, and so his name should be put out amongst his brethren, God would bless him, and bless those that bless him, and contrariwise curse those that curse him, and make him a blessing, and through him bless all other Nations, and through Gods blessing he should be full of worldly wealth,& his name should be great. So whosoever in obedience to God loseth any thing, he is a great gainer thereby. God requireth no duty at our hands, but if we do, he propoundeth unto us an ample reward. For the first thing here promised, I will make of thee a great Nation. This was a wonderful mercy, Abraham having lived hitherto, and yet being childless, as Calvin noteth, a great Nation he promiseth Calvin-Musculus. Luther. to make of him, that is, both for the number of his children, and for the singularity of that people, it being sequestered from the rest of the world, as a peculiar people, and dealt so by, as never any other Nation was, Deut. 4. For the second, I will bless thee, that is, by my blessing it shall come to pass, that thou being thus old, yet shalt be so fruitfult, and I will sand thee prosperity Vatablus. Musculus. in all things, and greatly increase thy substance. For the third, I will make thy name great, that is, most famous, so that every where Abrams name shall be spoken of with honour, not onely in his life, but after his death. Josephus telleth, how all Nations round about honoured the name of Abram, and since the preaching of the Gospel in all Countreys, the name of Abram is most famous in all places. God made his name great also by calling himself by his name, the God of Abram, the God of Isaac, and of Jacob. For the fourth, and thou shalt be a blessing. Hereby is meant, that his estate should be thought so happy, that when any man should wish happiness to themselves or others, Calvin. they should say, God bless thee, and make thee like unto Abram, thus Calvin. But to be a blessing is rather to be such, as in whom others are blessed, so Abram was a blessing, because for his sake his children after him were blessed extraordinarily. I say, not and all Nations also, for that is another distinct thing after added. For the fifth, I will bless them that bless thee, and the sixth, and curse them that curse thee. Here is the greatest league that can be, as between Kings, that have common friends and common enemies, yet thus is God in league also with all the faithful, if any do them good, he will reward it, if Vatablus. wrong, he will be avenged therefore. Thus he blessed the Midwives of Egypt, and Rahab of Jericho, and Ebedmelech the Blackmore in Jeremiah, as Luther Luther. noteth, but he cursed Pharaoh, the Ammonites and Moabites, Balak& Sennacherib, and all the Monarchs of the World for vexing his Church. For the last, In thee shall all the Nations of the earth be blessed, what is meant by this, is plainly expressed, Gen. 22. 18. In thy seeed shall all the Nations of the earth be blessed, and this seed Saint Paul sheweth was Christ, Gal. 3. 16. yet the Jews to elude this, say, that to be blessed in any man, is no more but to be prayed for, that God would bless, as he blessed him, so to be blessed in Abram is to become such as he was, and so to be blessed accordingly. Moreover they say, that the tribe of Levi, which came of Abram, was set to bless, Deut. 10. 8. Esa. 65. 16. and so all being blessed by them, are blessed in or by Abram. But this is a mere cavil, seeing Levi blessed not all Nations, but Israel onely, Hebraei. and God expressly hath interpnted himself otherwise, as hath been said. Moreover, the event proveth this to be so, because, when this seed came, then Gods blessing began first to be diffused amongst the Nations, they being turned from Idolatry, to serve the onely true God and his son Jesus Christ by the Luther. preaching of the Gospel. This place, as Luther noteth, sheweth the expectation of the Jews to be vain, in looking for a Messiah, who should subdue and bring under them all other Nations, for God promiseth in Abrams seed a blessing upon all Nations, and threateneth not a subjection, bringing under, and violent subduing to any foreign Government, in respect of outward polity. So Abram went, &c. This is not to be referred either to his going first out of Verse 4. Ur of the Chaldees, or to his last going out of Haran to Canaan to settle there, when he took all that he had with him, v. 5. but, as hath been already touched, to his going up from Haran to see Canaan, and to travail about it, whilst his father Terah was yet living, and stayed in Haran, from whence he continued going and coming till Terahs death, and then removed with all that he had. For these words, The souls that he had gotten, the Chaldee hath, that he had subdued to the law, the Jerus. Targum the souls of Proselytes. And Abram passed through the land unto the place of Sichem, to the plain of Moreh, Verse 6. and the Canaanite was then in the land. The Greeks, saith Musculus, red it, Abram went through the length thereof, even nigh to Mount Gerizim, where Musculus. Sichem stood, so that being come into the land, the Lord did not yet show him a place to rest in, but after so long a journey, caused him still to pass on many miles more, thus further exercising his faith. Geographers describe this Town, as lying 36 miles from Jerusalem northward, and it pertained afterwards to Samaria. Joh. 4. Sichem signifieth a shoulder, and so had the name therefrom, because of the likeness, as Melancthon saith, yet at the first it was not so called, but Moreh, or the oak or valley of Moreh, as Vatablus saith: for the word {αβγδ} howsoever it signifieth an oak onely, may be translated Melancthon. Vatablus. both ways: and it is likely, because it was a plain or valley, where this oak or thicket of oaks stood, by a figure, whereby the continent is put for the content, it was thus translated by Jerome, whom others do follow herein For the word Moreh it signifieth conspicuous or famous, or a shewer, and by this name it is most likely, that Abram called it, because God appeared there unto him, showing him for what cause he brought him thither, as v. 7. That of the Canaanites being in the land is added, that Abram might think his state no whit better here than in Chaldea, so wicked and impure a people inhabiting in these parts, and that being possessed already by them, he should never attain to the possession hereof, so that a great and strong faith must needs be in Abram to overcome these temptations, And the Lord appeared unto Abram, and said, Unto thy seed will I give this land, Verse 7. Chrysost. hom. 32 and he builded an Altar there, &c. It is observed by Chrysostome here, that this was the first appearing of the Lord to any man mentioned in the holy Scriptures. He spake indeed to Adam, to Cain, to Noah, and to Abram before, but it is not said that he appeared. So that upon this extraordinary fact of Abrams the Lord revealed himself unto him in an extraordinary manner. He having at the word of the Lord gone to a country so far, to comfort him after this long travel, the Lord did not onely speak, but appear unto him. But whether by vision, or by dream, or what other way, no man can tell. It is most probable, that he appeared by an Angel showing himself in some glorious likeness, and speaking thus, as the Lords Deputy unto him in the daytime: because in divers other places, when the Lord is said to appear, it is certain, that it was by an Angel. As when Moses was with the Lord in the Mount giving him the law, this is said to have been done by the ministry of Angels, and Jacob, to whom God appeared sometimes, saving from him all dangers, Gal. 3 19. Gen. 48. 16. when he speaketh hereof saith, The Angel that redeemed me from all evil, &c. For God himself Moses, that talked so familiarly with the Lord, never saw, for which cause, he once desired, that the Lord would show himself so unto him that he might know him. But this was denied; because, said the Lord, No man shall see me and live. But when the Lord appeared to Abram, Exod. 33. 13 20 what did he for him? He promised, that his seed should inherit that land, wherein the Canaanites then dwelled, and possessed it, for which cause also, that clause of the Canaanites being in the land, was put in before. At his first speaking to him he promised to show him a land, and no more, but here he promiseth the possession of it to his posterity. A poor comfort, a man may think, as Calvin noteth, after so tedious a journey to promise a thing, which should Calvin. not be fulfilled till many years after, and to speak to one of his posterities inheriting it, who was old, and his wife also, and yet had no child, but Abram by faith transcended all human reason, and because he did steadfastly believe this▪ in way of thankfulness he built an Altar there to the Lord. Of Altars building see before, chap. 8. 20. And he removed thence to a mountain on the East of Bethel, and he pitched Verse 8. his tent, having Bethel on the West, and Ai on the East, and there he built an Altar, &c. Wherefore Abram removed from the foresaid valley to this mountain is not expressed: but expositors conjecture, that for the diversity of his religion he was envied by the Canaanites, and this gave him occasion, Calvin. Musculus. when he had been a while in one place, to remove to another. But what mountain this was, is controverted. Mercator and Tostatus say, that it was Mercator Chron. Tostatus. that mountain, whereupon stood Mount Gerizzim, and Ebal, being both tops of one mountain, where the blessings and the cursings were rehearsed, Jos. 8. as was appointed, Deut. 11. 29. and more particularly upon Mount Ebal, where Josuah afterwards built his Altar, Jos. 8. 3. But others say, it was some Iosephus. other mountain, because these stood in Sichem, as Josephus saith, and Brocardus. Brocard. And there is one Henry Bunting, who in writing of the travels of Abram, H. Bunting. saith that this mountain was mount Ephraim, 28 miles from Sichem. And indeed the situation of mount Gerizim, and Ebal being such, as hath been said, viz. near to Sichem, and by the plain of Moreh, as is also set forth, Deut. 11. 30. it cannot be, that this should be here meant, for to remove so little a way, had not been worthy the name of a remove, and therefore it is to be thought, that it was rather a mountain further off. For the name Bethel, that place was not then so called, but Luz, having this name given it afterwards by Jacob Gen. 28. but here spoken of by anticipation. He pitched his tent, as Chrysostome saith, after the manner of souldiers, that with the less Chrysostom. in Gen. Hom 32. trouble he might remove again, and whereas Sarai his wife being with him is not spoken of, as being discontented at this tumultuous kind of living, he admireth her faith as much herein, as the faith of Abram. And Abram journeyed, going on still towards the South. To what place is not Verse 9. Calvin. expressed, but Calvin conjectureth, that it was Hebron, a City afterwards of Priests, but then a place, where the Kings of the Canaanites dwelled. It is likely, that he was now guided that way which was towards Egypt, that he might the more easily remove thither in the time of the famine, of which mention is made in the next verse. The coming of Abram into this country was to see it in all the parts thereof, and therefore in this respect he was not to continue long in any one place. And there was a famine in the land,& Abram went down into Egypt to sojourned there, Verse 10. &c. It is strange to see what crosses befell Abram, to whom such ample promises were made. Unto all his former necessitated removes, here is added a great famine, so that he was compelled now out of that promised land to seek for food for him and his in some other country. Neither could he be securely there, but in danger of his life, or of having his wives chastity violated, or of both. But God, by whose providence all things are ordered, did thus dispose of things. In fine, to confirm him more of his fatherly care in all places over him, and he being still exercised with such great crosses was made a more illustrious example of faith and patience, that we might learn from him as from Job, never to despair, but in greatest calamities to put our trust in God, and so patiently to bear all events. Philo in speaking of this famine saith, when they laboured a long time with the penury of the fruits of the earth, partly through unwonted squalours, partly through over-frequent showers, Philo lib. de Abram. the Cities of Syria being oppressed with famine were left by their inhabitants, some shifting for themselves in one place, and some in another, Abram hearing of the fertility of Egypt, removed thither. But to what part of Egypt is not set down, yet Henry Bunting in the travels of the patriarches saith, it was Tanis, in Hebrew called Zoan, the chief City of Egypt, where King Pharaoh H. Bunting. In Zoan were Gods judgements shewed. Psal. 78. 12. kept his Court, and near to which the Hebrews afterwards dwelled, working and building for Pharaoh, python and Raameses. And therefore Goshen, where they dwelled, is spoken of, as being in the field Zoan, and most fruitful. This Tanis also was near to Nilus, in that part which lieth towards Palestina, and so fittest for Abram to come unto from Canaan, and this journey, as the same author saith, was 240 miles. Egypt was lower than Canaan, and therefore, when he goeth thither, he is said to descend, when he returneth again, to ascend. Touching the famine, which caused this flight Calvin noteth, that Canaan was a plentiful country, and therefore it is probable, that it had not Calvin. been formerly oppressed with famines, but now Abram coming thither, a famine followeth, so in Isaacs time, and in Jacobs and Josephs. This was to show, that piety is full of scandals, if they be not overcome by faith. For here was occasion given to the Canaanites to blame Abram and his company with their Musculus. religion, as the cause hereof. And Musculus maketh a question, whether Abram sinned not in fleeing into Egypt now, and whether he ought not rather to have stayed by it, relying upon Gods providence? To which he answereth, saying, that Rab. Moses Gerund. held, that Abram sinned in thus doing, because R. Moses. Gerund. the Lord had brought him thither, and therefore till he had been called from thence again, he ought not to have removed, and because of this, his posterity was punished, by being kept in Egypt in servitude 200 years. But Musculus is of a contrary opinion, that Abram sinned not herein, because the Lord did not prohibit him, as he did Isaac afterwards, Gen. 26. 2. and not having any revelation, that he should be miraculously preserved there, he could do no less, when food failed, as he would not tempt the Lord, but remove where food might be had. Neither did he go away, but with a mind to return again, and therefore it is said, that he went to sojourned in Egypt. There was certainly a providence, as Chrysostome noteth, in this his remove, as in the rest, God carried Abram thus about, as a Doctor of virtue and piety to the Chrysost. hom. 30. in Gen. people of both Nations, and he made this famine his sergeant as it were to take Abram into Egypt, that his famed might be spread there, and notice might be taken, how gracious he was with the Lord, as was before promised, that his name should be made great: in Chaldea he did not thus carry him about, because a Prophet is not without honour, but in his own country. Abram being Verse 11, 12 towards Egypt, fearing that the Egyptians would kill him for Sarai so Verse 13. fair a woman, desireth her to say, that she was his sister. Here a question offereth itself, first, why Abram feared violence at the Egyptians hands for his wives cause more then at the Canaanites? It seemeth, that the Egyptians were more notorious for their inordinate lusts, then the very Canaanites, and therefore there was now more cause to fear; and moreover, their women were black, and sanny, in which respect Sarai did far exceed all them in beauty, whereby it was probable that they would be the more tempted. We may see here, what a troublesone thing it is for a man to have a very beautiful woman to his wife, at sundry times he is in much fear by reason of her, as Ambrose noteth, and therefore adviseth, not to look much after beauty in marrying, but virtue, which giveth to a man the most certain content. Ambros. de Abrah. l. 1. c. 1. But why did Abram think, that they would kill him, if they knew her to be his wife, could not they being without all fear of God, take and abuse her as well, he being alive, as dead? I answer, it appeareth hereby, that being such, as they were, they abhorred from adultery, but their blindness appeared in this, that they abhorred not, but were ready to commit a greater sin, even the sin of murder. But the greatest question is still behind, whether did not Abram sin in causing Sarai thus to dissemble: For although she told no lie in saying, she was his sister, yet in saying thus to the end, that they might not think her his wife, that some other man might take her to wife, how could it be without fault? And Abram seemeth herein the more blame-worthy, because God had so extraordinarily revealed himself unto him, and made him such gracious promises, that he needed not to doubt of his protection wheresoever? To this Chrysostome saith not directly, that Abram sinned herein, but that he consented to his wives adultery to save his own life, in so great fear was he of being slain. Jerome saith, it was foeda necessitas, whereby Abram was brought Chrysostom. in Gen. Hom 32. Hieron. de tradit. Hebr. in Gen. Origen. hom. ●. in Gen. Calvin. to do thus. And Origen for the foulness of the thing, will not have it understood literally, but allegorically. Calvin also and others of our new Writers hold this act of Abraham unexcusable from all fault. That he provided for the safety of his own life indeed is excusable, saith Calvin, and a fruit of his faith, because, according to Gods promise he expected to be a father of a great Nation, and that through him a blessing should come to all nations, about which he did well to be solicitous in this time of danger, and in this respect, not to set by his wives chastity in respect of his own life being of so exceeding great consequence, although he loved her most dearly, and had rather otherwise to have endured death, then to have lived, to see her abused. Yet in that he devised this obliqne way of saving himself, he saith, doth not seem excusable. His end was good, but through incogitancy he erred in the way, by using unlawful means. As therefore they re rash judges, that condemn this fact of Abram, so no man can deny a fall here in Abram, because he should have relied upon Gods providence, referring the success to him. But on the otherside, Augustine defendeth Abram, as free from all fault herein. For if Abram, saith he, had confessed her to be his wife, he had committed two August. contra Faustum, lib. 22 cap. 26. Si Abram interrogatus illam foeminam uxorem suam esse indicâsset duas res commisisset Deo,& suam vit●m,& uxoris pudicitiam, &c. Rupert. lib. 5. in Gen. c. 7. things unto God to be defended, his own life and the chastity of his wife. Both these he could not find a means to defend, but one, viz. his life he could, he did then what he could, that he might not tempt God, what he could not, he committed unto God, he committed his wife to God, that she might not be polluted. And to the same effect speaketh Rupertus, saying, he committed his wives chastity to God, knowing assuredly that God, who brought him out of Ur of the Chaldees, could save her from the Ur, or Fire, that is, the lust of the Egyptians. But thou wilt say, why had he not the same confidence then, that God could preserve his life? I answer, he feared the Lord, and therefore would not tempt him. For he tempteth the Lord, who being in danger doth not exempt himself from as great part of the danger, as he can, but therein requireth a miracle, wherein human reason may afford some help, wherefore he concludeth, that Abram did wisely herein, and that the sequel approved his fact. And to this do I subscribe, it being ever far from me to impute sin to any of Gods faithful servants, in any thing, which they did, in which they have not been charged by the Lord with sin, neither can it be directly proved. Sarai was Abrams sister indeed, as he afterwards telleth Pharaoh, wherefore he put no more into her mouth, then the truth, and it is not to be thought, but that he was without doubt of her continency, although she were taken to Pharaohs house, and that whilst Pharaoh prepared to mary with her, God would provide for her deliverance. If he should at the first have confessed her to be his wife, there would have been danger of death unto him, and she should have remained the more exposed to the will of a barbarous people. I cannot see then, but that Abrams providence is to be applauded, in preventing one danger, which he could, by policy, and committing the deliverance of his wife, which he could not, to Gods miraculous quibbling. Neither was his expectation frustrated, as is here further dedeclared, for as he said, Sarai being beholded by the Egyptians was commended to Pharaoh, and taken into his house, and he was entreated well for her sake, and he Verse 14, 15, 16. Musculus. had sheep, and oxen, and he-asses, and man-servants, and maid-servants, she-asses, and camels. This is added for explication, to show, what benefits Pharaoh bestowed upon Abram for his supposed sisters sake. But God plagued Pharaoh and his house with great plagues, because of Sarai Abrams Verse 17. wife. What the judgement was, which now befell Pharaoh, Moses relateth not, but Philo saith, that Sarai being now in great danger to have her Philo lib. 1. de Abrah. Sarai in aliena regione apud potentem& crudelem regem, omni destituta auxilio ad eam, quae sola supererat, opem divinam confugit. Tunc propitius Deus, patientium injuriam protectar graves poenas& cruciatus inflixit. regi, &c. Joseph. Antiq. lib. 1. Rabbini. chastity violated, sought to the Lord for help, when her husband could afford her none, then he laid grievous torments upon the King, both in body and mind, so that he thought now upon nothing tending to lust, but how he might be exempt from this malady again, which vexed him day and night. And the same judgement was also upon the whole Court, and that justly, because no man resisted, but assented unto, and sought to satisfy the Kings lust. Josephus saith, that God smote the Court of Pharaoh with the pestilence, and that a sedition was raised amongst the people. The rabbins of the Jews say, that Sarai had an angel to guard her, to whom when she spake against the King, or any man, that attempted to violate her chastity, he presently smote him, that he neither could nor would come near to her. Some think, that the judgement inflicted was the shutting up of wombs, as afterwards it is said of Abimelech and his people. But the the Text saith, great plagues and therefore I think rather with Philo, that some bodily diseases were laid upon them, whereby their mindes were wholly averted from nuptial matters, and altogether made intent to their pangs, to think, how to be eased of them again. The relation of the rabbins smelleth, as many other things of theirs, of a fable, and to make good their report, they alter the words, because of Sarai Abrams wife, into these, at the word of Sarai. That of Josephus is improbable, for then many should have dyed. For another question arising here, how the punishing of Pharaohs whole house can be justified for his onely fault. It hath been already answered by Philo, with whom Chrysostome speaketh the same. Yet Musculus Chrysost. hom. 32 Musculus. thinketh not this a sufficient answer, because not onely they, that told Pharaoh, and promoted this libidinous business, but all others of his house were punished also. Wherefore he answereth, that they had other sins, and that God took this occasion to punish them together therefore. But neither is this answer full enough, unless we add, this was done to make it apappear, how odious adulteries and rapes are before the Lord. But Calvin maketh another question here yet, how Gods plaguing of Pharaoh may be justified, seeing he knew not Sarai to be Abrams Wife, neither Calvin. could he learn, but that she was free for him to mary withall? and answereth, that although there seemed to be no fault in Pharaoh, yet God saw a fault in him, viz. unbridled licentiousness, forsomuch as he was a King, and no man durst control him. Wherefore Kings are to be admonished from this example, to think always of another superior to them, and to use their power modestly. By former experiments surely Abram had learned, how Pharaoh was addicted, which made him so to fear. The cruelty of him and his it is likely was such, that if any thing stood in their way to hinder them of their filthy Lusts, they would not stick to shed blood to remove it, and therefore although no actual sin was now committed, yet God, that looketh at the heart, saw that to be ill bent, and so punisheth most justly, which I thought good to add to Calvins answer to make it more full. Saint Ambrose hence taketh occasion to teach God to be protector of conjugal chastity, and Ambros. lib. 1. de Abrah. cap. 2. Magnumpraebet hic locus testimonium& documentum castitatis, ut nemo alienum affectet torum, nec latendi spe, aut faciendi impunitate alienam uxorem incesset, &c. Adest praesul conjugii Deus, quem nihil lateat, nullus evadeat, nempe irr●deat, &c. Musculus. the revenger of the same violated. For this place, saith he, yieldeth a great document and testimony of chastity, that no man affect the bed of another, or commit adultery with another mans Wife with hope of lying hide, or of impunity when he doth so, or be provoked unto it by the ignorance or foolishness of the Husband, or by his longer absence. The president of marriage, God is at hand, from whom nothing can be hidden, and whom none can escape, none elude: He defendeth the turn of the Husband being absent, he keepeth watch and ward, yea without watching he takes the guilty, before he doth the dead, for which he prepareth. Although( thou Adulterer) deceivest the Husband, yet thou canst not deceive God, and if thou escapest the Husband, and eludest the Judge of the Court, thou canst not yet escape the Judge of the whole World. Let such, as not ignorantly with Pharaoh here, but witting out of a filthy affection take to them other mens Wives, consider of these plagues upon Pharaoh, and be abashed at so great insolences: for if the taking of another mans Wife, not known to be such, in way of marriage was punished with great plagues, how great shall the plagues of common Adulterers and Whore-mongers be? And Pharaoh called Abram, and said, What is this, that thou hast done to me? Verse 18. why didst thou not tell me, that she was thy Wife? A question is here moved by Chrysostome, how Pharaoh knew, that she was Abrams Wife? and answereth, Chrysost. hom 32. in Gen. Oecolampad. Gen. 20. Ios●ph. Antiq. lib. 1. Quòd hospitis matrimonio injuriam infer para●isset. Ambrose. by the Revelation of God, which is the more probable, because in the like case God is said to have revealed it to Abimelech. Josephus saith, that he consulted with his Priests, what should be the cause of those judgements, who answered, for that he prepared to offer injury to the marriage of his guest; and happily it might be so indeed, because we red of the like done by the philistines, when they were plagued, 1 Sam. 6. Ambrose noteth upon this, that Pharaoh was averse from adultery, it appearing by him, that nature teacheth to abhor therefrom, which is seconded by this, that other creatures some of them keep to one female only, and will not endure their females to couple with others. Why didst thou say, she is my Sister? so I might have taken her to me to Wife. Verse 19. The Latin translation followed by Marlorat is, & tuli eam mihi in Uxorem, the vulgar latin, ut tollerem eam mihi in Uxorem. It is the opinion of all expositors, that he had not yet taken her, but meant to take her, according to the first reading. Chrysostome saith, that God made Pharaoh to desist Chrysost. Theod. in Gen. by a most sharp punishment for the heinous wickedness intended. Theodoret, that so soon as Sarai was taken into Pharaohs house God laid a sickness upon him, and hereby, as by a band tied him from violating of her. This sickness blunted his lust, and so the hunter having gotten his prey in his net, could not yet enjoy it. Moses saith not here, that Pharaoh had not touched her, as afterwards of Abimelech, because it was then more material to know it, in regard of Isaac, with whom she went about that time, that it might be certainly known, that she had him by Abram, and not by any other, Gen. 20. Hieron. so Theodoret. Jerome conceived, that amongst the Egyptians Women might first be prepared, as amongst the Assyrians Hester was for Ahashuerosh, and so although Sarai were many dayes at the Court, she might yet be inviolate. But forsomuch, as this is but a conjecture, I rather subscribe to Theodoret, that it was done by miracle, and indeed Chrysostome extolleth the miracle in this, as being equal to that in saving Daniel from the hungry lions, because Pharaoh having gotten her, with whose beauty he was so much ravished, did yet refreine from the use of her. And Pharaoh commanded his men concerning him, and they sent him away, and Verse 20. Vatablus. his Wife, and all that he had. Here also was a wonderful providence, that the King did not interpret this dissimulation of Abram, offering this Woman as his Sister to him, as a contempt, instead of sending him thus away, to take off his head, as Princes commonly, when they are grossly deluded, are cannon-shot to do: for this is not to be imputed to Pharaohs humanity, but a terror strike into him by God, lest he should incur further danger. And men were used to conduct him, because, as is most probable, he was for the plagues hated of the people, lest they should offer violence to him. Betwixt that which befell Abram here, and his posterity afterwards, there is a notable similitude, as Rupertus observeth, so that the one may seem Rupert. lib. 4. in Gen. c. 7. to prefigure the other. For as Abram, so Jacob with his came into Egypt, when there was a famine in Canaan. again, as Abram had hard measure offered to him in the taking of his Wife from him, for which Pharaoh and his house were plagued, so to the Hebrews an hard measure was offered in taking away their male children, for which Egypt was plagued. Moreover, as Abram was sent away at length with all that he had, so were they with great riches. Lastly, as Abram after this fighteth against Kings, and overcometh them, and Melchisedeck meeteth and blesseth him, so they fought against many Kings, and at length Christ Jesus figured out by Melchisedeck cometh amongst them with the rich treasures of his blessings. The time that Abram tarried in Egypt, could not be very long, because that after his return from thence at the birth of Ishmael he was but 86. yeares old, so that Gen. 16. betwixt his coming out of Haran to Canaan and that, only 10 yeares passed, whereof a great part was spent in Canaan, before his going down into Euseb. de praepar. Evang. l. 9. Egypt, some part in traveling, and some after his departing from Egypt, in fighting for Lot, &c. So that, whereas in Eusebius 20 years are spoken of, that he abode in Egypt, that cannot be true, it is rather more probable, that he stayed not above a year or two at the most. It may seem strange, that Abram being challenged so by Pharaoh answereth nothing. But happily such hast was made to sand him away, that he had no liberty to reply, so did the plagues of Pharaoh vex him, as afterwards that other Paaraoh, that in all hast he forced the Hebrews to be gone. How it might have been answered, appeareth Gen. 20. 12. upon the like occasion, in that which he said to Abimelech. CHAP. XIII. IN this Chapter is shewed, how rich Abram returned from Egypt, which Verse 1, 2. was, as we may gather, Chap. 12. 16. from the beneficence of King Pharaoh, but only, besides the cattle, which he is there said to have had, here his Silver and Gold is spoken of also. Gods blessing was with him every where, as was promised, Chap. 12. 2. and hereby he increased thus greatly, for it is the blessing of God that maketh rich. So that to be rich simply is not to be in an evil estate, but for the pride and covetousness, which accompany riches, and for the wicked means, which men use to attain to riches. Rich men are commonly the more drowned in earthly cogitations and pleasures, the more they have, being the more bent to the things of this World, and the less regarding things, that belong to piety and virtue. But it was not thus with Abram, he goeth to the South again, from whence he had removed, Chap. 12. 9. holding on in a constant care to obey God in keeping him to that Land, unto which the Lord had brought him, not being discouraged by the want, with which he had met there before. And as he had made no stay before in the South, so now he tarryeth not, but hasteneth again to that place, where he had set up an Altar to the Lord, chap. 12. 8. even to the mount between Bethel and Ai, and there he calleth again upon the Name of the Lord, Verse 3, 4. that is, did some solemn service by sacrificing, and praising, and publicly praying to the Lord. For, as Calvin noteth, we must not think, that at such times Calvin. onely he called upon God, as are expressly mentioned, for he did that doubtless continually, but at these times, he shewed his devotion more publicly, that others might also be excited thereby. Let all rich men learn of Abram to be examples of piety to others, and not the less to regard God and good duties, the more they abound. For these words Abraham was very rich. Verse 2. Hebr. he was very weighty: this is applied to weight of glory, Gen. 31. 1. and of people, 2 Kings 6. 14. and of cattle, Exod. 12. 38. And Lot also, who went with Abram, had flocks, and herds, and tents. And the land was not able to bear them, &c. Lot, who accompanied Abram always, doth Verse 5, 6. with him partake of Gods blessings also, whence we may learn, that it is good to be in league with the godly, we shall be in the way of prospering the better Musculus. therefore. But this their superabundance see what an effect it had, they could no longer dwell together, which doubtless must needs be grievous to Abram loving Lot his Nephew so dearly. This, as Calvin well noteth, fell out by a providence, that Abram flowing now with worldly wealth, might not be too Calvin. much affencted to the world, the vinegar of contention with one so near unto him being put to the sweet of his great increases before spoken of, that he might not be overmuch pleased with the taste thereof. And of the incommodities of riches, it is good for us often to think, that we may not so earnestly desire them. And there was a strife between the herdsmen of Abrams cattle, and the herdsmen of Lots cattle. Verse 7. Philo entreating of this contention saith, that Lot growing rich, did carry Philo lib. de Abrah. himself variously towards Abram; sometimes familiarly and flatteringly, and sometimes contemptuously and proudly; and hereupon his servants observing their Master grew contentious and quarrelsome, railing upon and falling out with Abrams servants, but they for the mildness of their Master gave way unto them, who upon this grew more insolent and impudently bold, so that they were at length forced to betake themselves to arms. This Abram perceiving, and thinking, that his men being more, if they should go to it with blows, that his Nephew Lot might be made a sad man through the destruction of some of his men in this conflict, seeketh to prevent their intended fight, and so maketh offer to Lot to choose to go to some other place. About what in particular they quarreled it is easy to conjecture, viz. for pastures and waters, whereof there were scarcity in those parts. But what is this, which is added, The Canaanites and Perizzites dwelled then in the land. Some say, that this was added to show, that the thing before spoken of might well be true, Chrysost. hom. 35 that the land could not contain the cattle of Abram and Lot: because not onely they, but also the Canaanites and the Perizzites dwelled in that land, so that Abram and Lot could not have all, but such part of the land onely, as they would spare them. Others, that it is premised, as a reason, why Abram sought to appease this contention, lest these uncircumcised seeing their quarrels should take occasion to speak ill of them and of their religion, and this is such a reason as the Apostle toucheth upon, 1 Cor. 6. 6. and thus it is commonly taken. Lastly, others taking it as a reason also, yet say that the force of it lieth thus, these heathen were infense enemies, and therefore waited but for an opportunity to invade these new-come guests, whom they could not but envy for their wealth and different religion. Abram therefore perfitly foreseing this danger, seeketh the rather to pacific the strife by dividing. Thus Calvin, to whom I rather subscribe, because it was most fit, having spoken of Calvin. the strife of their servants, that he should set it down, if there were any thing else which aggravated the mischief, as this indeed doth, that they dwelt not then with their families alone in the land, but in the midst of enemies, who subtilest they by their dissensions wasted one another, would be the more glad, as thinking by this means to come shortly to make a prey of their great substance, and yet the other may be added well, as a second and third reason also. And Abram said to Lot, Let there be no strife, I pray thee, between me and thee, Verse 8. &c. That they two contended, is not said before, but onely their servants: but, as was noted out of Philo, Lots servants took occasion to strive thus upon their Masters ill carriage towards Abram. Brethren, Abram saith, they were, and not onely kinsmen, to move him the more, and amongst the Hebrewes, kinsmen were commonly called brethren. Lo, here one, to whom wrong was offered, seeketh to him that offered it, although he were his Uncle and superior; to teach us to do likewise. And again, that this consideration, that we Christians are all brethren, should keep us in unity. Is not the whole land before thee? Separate thyself I pray thee from me, if thou Verse 9. take the left hand, &c. Some gather from hence, that the land was but little inhabited, so that although in the place, where now they were, no more room might be had, yet further off there was room enough to inhabit and keep their cateel in. The Septuagint red it, If thou wilt go to the North, I will go to the South, happily, because the North was on the left hand, and the South on the right. Here the goodness of Abram doth yet more appear, in that for peace sake, he giveth his inferior his choice, as before through the lowliness of his mind he had made himself but equal to him, in saying, We are brethren. And he lifted up his eyes, and behold, all the plain of Jordan was well watered every Verse 10. where, before the Lord destroyed sodom and Gomorrah, even as the Garden of the Lord, and like the land of Egypt, as thou comest into Zoar. This plain of Jordan by means of that famous river overflowing it becoming so fruitful, lay towards the five Cities, called Pentapolis, that were afterwards for the foul sins of the inhabitants destroyed by fire and brimstone, one of which was Zoar, or Segor, as some red it, chap. 14. 2. which is here mentioned. Now this whole tract of ground went commonly under the name of sodom and Gomorrah, because( as is likely) they were the greatest, as being most known, and most commonly spoken of. And he saith, that it was a most pleasant place, even unto the entering of Zoar, comparing it for this cause with Paradise watered with four famous Rivers, and unto Egypt watered with the River Nilus, for so was this place watered with the River Jordan. Yet some understand these words, as thou comest unto Zoar, as having reference to a part of Egypt, lying towards Zoar. But because it no where appeareth, that this part of Egypt Vatablus. Musculus. was more fruitful than that, which lay towards other Cities of Palestina, I rather prefer the other exposition. Then Lot choose him all the plain of Jordan, and journeyed from the East, &c. Verse 11. Here a question ariseth, how Lot can be said to have gone from the East, when as that place lay Eastward from Canaan? Our new Translation readeth it, Lot journeyed East, as if he had gone to the East, but in Hebrew it is {αβγδ} from the East; not {αβγδ} to the East, howsoever some contend that {αβγδ} is sometime put for {αβγδ}, but, as Luther justly objecteth, some other place of Scripture Luther. then should be shewed, where this particle is thus used, and because there cannot, he resolveth it by saying, that the place, to which Lot went, was Eastward on the other side of Ai, if respect be had to Abrams abode, or else that they separated in their journey out from Egypt, before their coming to the mountain between Bethel and Ai, and so that, which is here set down, is to be understood, as spoken by way of capitulation, or lastly, because the word {αβγδ} may be translated, from the beginning, for so the Chaldee Paraphrast rendereth it, Lot is said to have gone from the beginning, because he went first, betimes in the morning his way. But there is no need to seek to any of these shifts: for the place, in which they now were, was more Eastward, than that plain, to which Lot went, although in respect of those parts about Sodom, the land of Canaan, if the whole be considered, lay westward, and that Pentapolis be afterwards spoken of, as the East-limit of Canaan. And Abram dwelled in the Land of Canaan, and Lot dwelled in the cities of the Verse 12, 13 plain, and pitched his Tent towards Sodom. Now the men of Sodom were wicked, &c. The cities of the plain were those five cities, which were destroyed afterwards with fire and brimstone. In these Lot is said to have dwelled, because Musculus. sometimes in one, and sometimes in another, as was most convenient for the feeding of his cattle, until that he came to Sodom itself; of the wickedness of the people whereof Moses here telleth, to show, that Lot having his choice was not so happy herein, as Abram, because although he lived in a fruitful 2 Pet. 28. soil, yet he could not, but be vexed at the unclean conversation of the people, and as notorious sinning always bringeth down Gods judgements, so by the sins of the Sodomites within a short time most horrible judgements were brought down upon that place, whereby Lot was put to more detriment by far, then he got gain there, and hardly escaped with his life. Yet, as Oecolampadius noteth, there was a providence in Lots coming thither, Occolampad. that they, having a Preacher of righteousness amongst them before their destruction for sin, might the more justly be so severely proceeded against. It is to be noted, that he doth not onely say, that they were wicked, but also sinners before the Lord exceedingly, to aggravate their wickedness, his meaning being, Musculus. that they sinned so, that the cry of their sins went up to Heaven, into the presence of the Lord, as is afterwards expressed, Gen. 18. 21. Others say, that their impudent and open sinning is meant, for thus their sinning is described, Esa. 3. 9. Others, their sinning against their own conscience, which is known onely to God. And lastly, some, their sinning, when they were admonished and reproved by the men God, such as Lot was. I rest in the first. When Abram and Lot were thus separated, the Lord comforted Abram, bidding him to look towards all the quarters of Heaven, and promising, Verse 14, 15 Verse 16, 17 that his seed should inherit all that land for ever, and that it should be innumerable, as the dust of the earth, bidding him therefore to walk through the Verse 18. breadth and length of all that land, whereupon he removed his tent, and came and dwelled in the plain of Mamre, which is Hebron, and built an Altar there to the Lord. It it not to be doubted, but that Abram was troubled at Lots departing from him, and therefore the Lord comforteth him now again in this manner. Calvin. But from what place could he look to see all the quarters of the land of Canaan? Oecolampadius saith, that the eyes of his mind, and not of his body are meat. But the place where he then was, was a Mount, and therefore fit to Oecolampad. behold from thence, and to see far about every way, and therefore it is improbable, that he should mean any other looking then with the eyes of his body, being then so elevated, as then it was. But it may be thought impossible from any one place to see a country of that greatness full of mountaines and valleys towards every quarter in the full extent thereof. And yet Moses is said Deut. 34. likewise from mount Nebo to have seen all the land, before he died. To this Saint Augustine answereth thus: Abram did not see the whole land at one Aug. quaest. 28. supper Gen. view, but he saw far into all the quarters Eastward, Westward, and Southward, having a promise that his seed should inherit, not so much onely as he saw, but that which he then saw, and forth on, as far as that whole country extended towards every quarter of heaven, which is plainly intimated in that when he had bidden him look every way, he biddeth him to arise and walk over the breadth and the length of the land, that in his perambulation he might see the whole land every way in the full extent, which he promised unto him, because standing in one place he could not possibly do it. To this effect Augustine, but that I have made his answer a little more full. Some hold, that this speech was had to him in a dream, and so all was represented unto him, some, that God by his Divine power made him to see all at once setting before his eyes, as it were, the Map of all together, as the devil shewed Christ all the kingdoms of the earth in the twinkling of an eye. But Matth. 4. it is not spoken, as if Abram were then sleeping but waking, and the speech doth not agree with that of the Devils showing to Christ the whole World, and therefore is not so to be expounded, and so Augustines answer remaineth, as the onely true solution of this doubt. For that, which is said touching Abrams seed, that it should be as the dust of the earth, it is an hyperbolical speech. Touching the Lords bidding of him to walk through the land in the breadth and length thereof, which it doth not appear by the History that he did, it is not to be understood therefore as an absolute command, but as if he had said: walk through the length and breadth of it, if thou wilt, and take a full view of it, for it shall all be thine in thy posterity: or else when Abram is said to have gone and dwelt in the Plain of Mamre, Musculus. the meaning is, that having gone through the land, as the Lord bade him, he finally came and dwelt in this place, as Musculus hath it. The Plain of Mamre is so translated, as the Plain of Moreh, Chap. 12. 6. the words thus rendered be in Hebrew {αβγδ} the oak, or Thicket of Mamre, but how it cometh to be rendered the plain of Mamre, see there. The Chaldee Paraphrast, according to the word, rendereth it quercetum Mamre. This place was name from Mamre an inhabitant of that country, who built him an house and dwelt there, being brother to Eshcol and Aner, mentioned, Chap. 14. H. Bunting. ver. 13. as Abrams confederates, who grew into this league with him, because conversing together they were instructed by Abram in the knowledge of the true God. It was, as he receiveth, distant from the place, where he dwelt before, viz. the mount between Bethel and Ai thirty miles, and near to Hebron, viz. but one mile off. But the Text saith, that it was Hebron, so that the city of Hebron included this place, as an appurtenance thereof. But the name of Hebron it obtained afterwards from Hebron, the son of Caleb, being before called Musculus. 1 Chron. 2. 42. quaere ch. 23. 2. Hieronym. lib. de locis Hebraicis. Arbe, which signifieth four, for the four patriarches buried there, Adam, Abram, Isaac, and Jacob. In the Hebrew Commentaries, for the four, Abram, Aner, Eshcol, and Mamre dwelling there. Here David reigned seven yeeres, here the Priests dwelled, and this was one of the cities of refuge, and here now Abram buildeth another Altar, intending happily to make some long abode, that he might offer his sacrifices from time to time thereupon. Whereas, ver. 15. God promiseth this land to Abram and his for ever, it is to be Verse 15. understood, that the word {αβγδ} here used doth not onely signify to the end of the world, but to a certain period of time, which is their ever, of whom it is spoken, as 1 Sam. 1. 22. Hannah saith, that she will bring her child Samuel, and he should remain before the Lord {αβγδ}, that is, during his life, so Oecolampadius. Deut. 15. 17. Jer. 2. 19. So in this place for ever, is during all the time of Abrams posterities being a peculiar people to the Lord. But at the propagation of the Gospel to all Nations, this time was terminated, they ceasing then to be the Lords peculiar, the whole World, where the Gospel was embraced, becoming then the Lords inheritance, and the children of Abram, as well, yea or rather, then his carnal posterity, because they were rejected for their infidelity, and these received. Saint Augustine handling this question divers times, as lib. 16. August. de Civit. Dei. c. 21. and cap. 17. lib qu. in Gen. qu. 31. lib. ad Orosium, cap 5. giveth divers answers, but that which is chiefly to be restend upon, is the same with the solution before going, that for ever and eternally are not all one, although in translating that word, one be used oftentimes for the other. Because for ever is manifestly put for a most long time, the end whereof is not mentioned, and so it is here to be understood. Or for ever, is during that World, in the time whereof it is spoken, so that the time of the Gospel being, as it were, a new World, for the great alterations of all things, the old World was then ended, when this was preached, and so the {αβγδ} of that was fully expired at that time. CHAP. XIV. ANd it came to pass in the dayes of Amraphel King of Shinar, Anach King of Verse 1. Ellasar, Chedarlaomer King of Elam, and Tidall King of the Nations, &c. Why Moses inserteth this History here of the Warres of Heathen Kings may easily be gathered, viz. because Lot was amongst them, and Abram acted a part herein. And hereby is intimated, how the Lord did first more lightly punish the Sodomites, after Lots coming and preaching repentance unto them, they being nothing moved hereby to break off from their foul sins, before he brought utter destruction upon them. And again, to what miseries they expose themselves, who for worldly respects mingle with the wicked, as Lot did. Lastly, with what courage and warlike virtue, the Lord endued Abram, as well as with humility and meekness, and how in all attempts he was with him to bless, prosper, and encourage him, and how full of courtesy he was, and free from all desire of the base gain of this World, so that he shewed himself indeed a mirror of all manner of virtue. For the time, when these things were done, it was doubtless, as by the course of the History is intimated, after that Lot and he being partend, he dwelled in the plain of Mamre, with whom, and his two Brethren he was grown in league, so that they went to this war with him, but precisely what year after, it cannot be determined. These Kings Josephus calleth four Emperours of the Assyrians living under the obedience of that great King of Assyria, who then Iosephus. Diodor. Tarsens. Episcopus. Eusebius lib. 9. de praeparat. Evang. c. 4. was Emperour of Asia. Diodorus saith, that they were Persians, Eupolemüs, that they were Armenians, as Eusebius reporteth. But of the Armenians Moses speaketh nothing, and for the Persians, they came not to have a kingdom, till long after this. But the Assyrians indeed had then taken the kingdom from the Babylonians, and so he which is here called the King of Shinar, might well be the King of Babylon or of Assyria, seeing Babylon was in the land of Shinar, Gen. 11. 2. and the other three were either under him, or Confederates with him. Touching the name of the King of Assyria, Amraphel; I red nothing in other Histories, but that Ninus was the first, Semiramis his Queen the next, that reigned in that Empire, and Ninias or Nemeis, as Eusebius calleth him, the third, in whose time it is conjectured, that this war was made. Touching the second, Arioch King of Ellasar, in the vulgar Latin, King of Pontus, but erroneously, because Pontus was too far from hence, for the King thereof to come and war in this place. He is therefore held rather by most to have been King of a City in Palestina, and Stephanus nameth this to be Coelesyria. Touching the third, Stephanus. Chedarlaomer King of Elam, of the Elamites, came the Persians, who afterwards by their greatness obscured and put out the name of the Elamites. Touching the fourth, Tidal King of the Nations, he is thought by some to have been King of Galilee called Galilee of the Gentiles or Nations, because And Masius in Ios c. 12. v. 9. Vatablus. Calvin. a place full of Ports, they repaired for traffic from all Countries thither. But Vatablus thinketh, that some place was called by the name of {αβγδ} translated Nations, over which he reigned. Calvin, that the people, over whom he reigned, were Runnawayes from divers Nations, whom he received, making an Army of them. These made war with Bera King of Sodom, Birshah King of Gomorrah, Verse 2 Shinab King of Admah, Shemeber King of Zeboiim, and the King of Bela which is Zoar. If the signification of the names of these Kings be respected, as Oecolampadius noteth, they were very bad, {αβγδ} Bera signifieth in malice {αβγδ} in Oecolampad. wickedness, and {αβγδ} he which hateth his Father. The fifth is not name, because happily his City was very small, called therefore Zoar, as we may see afterwards, Gen. 19. 22. and so he is omitted as a King of small reckoning. Now all these joined together in the valley of Siddim, which is the salt Sea. This Verse 3. valley of Siddim in the vulgar Latin Translation is rendered vallis sylvestris, and accordingly by Aquila and Theodotion, amoena nemora. But the Chaldee Aquila. Theodotion. called. Paraphrast. Paraphrast readeth it vallis agrorum The word Seed, or Sadeh, of which Siddim seemeth to come, signifieth to till a field plain, as when it is harrowed over, or make a wall plain and even by pargeting, so that if the word be taken Appellatively, it signifieth a plain in the midst of tilled grounds. But it seemeth rather to be a proper name, and that the place was before full of Salt-pits, which after the burning of Sodom was turned into the Dead-Sea, being then, as it were a sea of Salt and Brimstone; wherefore Jerome saith, it may be expounded vallis salinarum, and for the Lake running there, being Musculus. saltish, and the multitude of Salt-pits it might well be called the Salt-sea, according to the Hebrew phrase, whereby the congregating of many waters together is called a sea. It was not so, as is most probable, in times past, although some Lake did run there from the beginning, for the River Jordan runneth through this place, but Moses speaketh of it, as it was, when he wrote this Book through the judgement of God. Twelve yeares they served Chedorlaomer, and in the thirteenth year they rebelled. Verse 4, 5. 5 And in the 14 year came Chedorlaomer, and the Kings that were with him, and smote the Rephaims in Ashteroth Carnaim, the Zuzims in Ham, and the Emims, &c. Lyranus here examining the reason, why these four Kings coming against the five before commemorated, fought first against other peoples, answereth, Lyranus. that most probably Chedorlaomer help them first in subduing their Enemies, and then they came on with him to holp him in subduing these his Rebells. For that he was not the chief amongst them, but rather the King of Shinar, appeareth by the order of Moses in placing of them, wherefore it was fit, that his turn should be first served, and then that Chedorlaomer should have help; but because the other Kings quarrels against the Rephaims, &c. did nothing concern this History, but Chedorlaomers only, because of Lot, who lived amongst the Sodomites, they are omitted by Moses, and that only is set down. Touching the peoples, here said to be subdued, the Rephaims, Emims, &c. Saint Jerome saith, that the Rephaims were Giants most strong in Arabia Hieron quest. Heb. in Gen. near to Sodom, and Zuzims and Emims signify terribiles and horrendi, and accordingly indeed Moses speaketh of them, Deut. 2. 10, 20. calling the Zuzims in the Moabites language Zamzummims. Touching the Horites see also Deut. 2. 12. unto Elparan. Touching this wilderness see Numb. 13. 1. it was Verse 6. that, through which the children of Israel passed, when they went from Mount Sinai. Touching En- Mishpat, to which returning they came next, which he saith, is Cadesh. It signifieth the fountain of judgement being in the desert of Arabia, nigh to which was Cadesh a City, as Jerome saith. It was Verse 7. called En-Mishpat, not at the time of this war, but afterwards, because God judged or sentenced Moses and Aaron there, for that they glorified him Hieronym. not, when he brought waters out of the Rock. Here they smote all the country of the Amalekites and the Amorites unto Hazzezon-Tamar. This by some is Hieronym. interpnted the City of Palme-trees, for Tamar signifieth a Palm-tree, and is now called Engedi. Now if any man shall marvel, why Moses doth so diligently commemorate these several peoples thus smitten Chrysostome sheweth that this was not done, but upon good consideration, that hereby the power Chrys hom. 31 in Gen. of these barbarous Kings might the more appear, in that they overthrew and subdued all, wheresoever they came, yea, Giants and men of such might, as that they were terrible and dreadful to all their Neighbour Nations, that so the mighty power of God working with Abram might be the more magnified, they being overcome, and destroyed by him with so great facility and celerity. Against these four Kings, the five before spoken of go forth to Verse 8, 9. fight, all whom Moses numbereth over again by name, adding that four fought against five, and overcame them, that Gods hand might be acknowledged herein, the fewer prevailing against the more, through a just judgement upon them for their sins. For they had not onely the advantage of the number, but also of the place, full of salt-pits, by them chosen purposely( without doubt) to entrap their enemies, being ignorant of the dangerous pits there on every side. And the vale of Siddim was full of slime-pits, and the Kings of sodom and Gomorrha fled, Verse 10. and fell there, &c. Some say, that they cast themselves into these, to avoid the dint of the enemies sword, and so perished, but this cannot be, because the King of sodom cometh after this to meet Abram, v. 17. The Hebrewes feign, that these two Kings by chance fell in as they fled, but were preserved Hebraei. alive, that they might aclowledge Gods power in bringing Abram out of the fire of the Chaldees. But this is a fiction touching Abram, onely that which they say first is most likely to have been true, that they fell into some of these pits, but perished not, and so came out again when their enemies were gone, because otherwise the King of sodom could not have come forth after this to meet Abram. To expound their falling in these pits of their armies falling, as some do, is forced, for it is spoken plainly of their persons, their armies being in that hurly burly mingled with the armies of the other Kings, and so many of them doubtless escaping to the mountains with others, or being taken prisoners, And there came one that had escaped, and told Abram the Hebrew, &c. Touching Verse 13. the name Hebrew, enough hath been said Gen. 10. 21. Who it was that escaped, divers conjecture diversely, some that it was a godly man, some that it was Og the King of Bashan, but these are idle imaginations, it is most likely, that it was one of Lots servants, who knew the near relation of Lot to Abram, being preserved by a singular providence, that Abram might by him be thus stirred up for the rescue of Lot. Abram then dwelling in the plain of Mamre, and having him and his two brethren Eshcol and Aner, confederates with him, he armeth his trained servants born in his own house 318, and pursueth them unto Verse 14. Dan. Musculus moveth a question here, how Abram could make a league with Musculus. Mamre and his brethren, they being Amorites, and so such as with whom his children afterwards were forbidden to make any league, Deut. 7. ●, 3? To this he answereth first, that they sought it of him, as is most probable, and therefore it tended to Gods glory. Secondly, that at this time they had the possession of the land of Canaan, neither were they yet to be expelled, and therefore Abram was not now tied from making leagues with them, as his children were afterwards. And Oecolampadius noteth, that hereby this entering Oecolampadius. of them into league together appeared to be of God, in that to assist Abram a stranger they would thus adventure themselves to go and fight with him against four such Kings being Victours so many times, and by their victories so fleshed, as they were to quell all assailants. But if they were converted by Abram, as H. Bunting noted before, v. 18. all this question is cut off. By the number of men, that Abram had able to bear arms, it appeareth, that he was a Prince amongst this people, and so other Lords or Princes, such as it is likely these were, might well seek to be in league with him. These 318 joseph. lib. 6. de bello Iud. c. 11. saith Josephus, were all Captains, having every one his band of men, but this is incredible. A necessary question here offereth itself, how this expedition of Abram may be justified, seeing the Sodomites and the rest were subjects to Chedorlaomer, and in his thus coming against them for their rebellion, he did no more than agree with justice? Moreover Abram was not armed by any public authority, which is a necessary thing required in him that taketh up the sword to shed blood; for against all private persons that of the Lord holdeth; He which taketh up the sword, shall perish with the sword. There is one Tho. Anglicus a war lawfully made. who handleth this question,& having set down such things, as must necessary concur to the making of a just war, as 1 a just cause, 2 a right intention, 3 such a state and condition of life, as agreeth with warfaring, 4 a measure in revenging injuries, 5 lawful authority, 6 wisdom and providence, that he which maketh war bring not himself and his into danger. He saith, that all these concurred in Abram, for it is most probable, that Chedorlaomer at the first subdued these Cities unjustly by force, compelling them tyrannically to serve him, and his cause was just, and by the joining of Aner, Eshcoll, and Mamre Princes of that country with him, it appeareth, that he was armed by the authority of the Kings there, and certainly he had such a confidence in Gods help, with whom he had such familiarity, that he knew he went not without him, so that even with those few he had full assurance to prevail, and as for the other things requisite, there is no doubt to be made of them. And unto this we may add, that Lot his brothers son being but a stranger in that land, and living innocently towards all was manifestly wronged, for whose cause especially he undertook that expedition. Touching the place called Dan, to which he pursued them, it was before called Lais, until that the tribe of Dan, the old inhabitants being expelled, inhabited there, from Dan. H. Bunting in the travels of the patriarches. Hieron. in tradit. hebraicis in Gen. Verse 15. whence it afterwards took the name. To this place from Hebron, H. Bunting saith, it was one hundred twenty four miles. It was the furthest North-coast of all the land of Canaan, according to Hieronymus, and within 4 miles of Paneas in Phoenicia: From this Dan, he saith also, that Jordan took the name, because it rose from two Rivers meeting here together. And he divide himself against them, he and his servants by night, and smote and pursued them unto Hoba, which is on the left hand of Damascus. Abram came to the camp of his enemies, as Josephus saith, the fifth night after that he set forth. joseph. Antiq. lib. 1. Hieron. R. Solomon. Hoba was a foreshown, inhabited afterwards by Christians called Ebionites, according to Jerome. R. Solomon denieth it to be a proper name, and saith, that Dan was called so for the great fault of Idolatry committed by the Danites, because Hoba signifieth a fault. But that it was a divers place is plain, because from Dan he pursued them hither. The vulgar latin hath it Hoba in Phoenicia in some copies, but it is not so in the Hebrew or Septuagint. The great prudence of Abram appeareth by his dividing of his Army thus, that he might rush upon his enemies unprepared in many places at once. Although he and his servants onely be spoken of, yet it is not to be doubted, but that his confederates with their servants are meant also, for they all now served him in this war. And the King of sodom went out to meet him at the valley of Saneh, which is Verse 17. the Kings Dale. Of this Saneh it was spoken before, v. 5. It was a City of the Emims near to sodom, adjoining unto which was a spacious plain, called the plain or valley of Saneh, extended from the mountains of Gilboa and Hermon all along by the River Jordan even to the dead sea, according to Brocardus. Here it is likely, that the King was wont to exercise himself with Brocardus. his souldiers, for which cause it was called the Kings Dale. And accordingly the Chaldee Paraphrast saith, Ipse erat locus stadii Regis. Chaldee Paraphrast. Verse 18. And Melchisedeck King of Salem brought forth bread and wine, and he was a Priest of the most high God, &c. Touching Melchisedeck, what the divers opinions of expositors are, and of Abrams paying of tithe unto him, I have spoken enough in my Expositions upon the New Testament, Heb. 7. so that I shall spare that labour here. The Hebrews generally hold him to have been Shem. The Hierosolym. Targum saith, this was Shem the great, so R. Eliezer and Talmud Babyl. but with what probability see upon Heb. 7. His bringing forth of bread and wine is thought by some to have been to refresh Abraham and his souldiers, by others both to offer sacrifice first unto God, and then for this end also. And the King of sodom said unto Abram, Give me the persons, and take the goods to thyself. 22 And Abram said, I have lifted up my hand to the Lord, the Verse 21. Verse 22. Verse 23. most high God, possessor of heaven and earth, 23 That I will not take from thee a thread even to a shcelatchet, &c. The King of sodom hereby desired to express his gratitude unto Abram in that he offereth him all the recovered prey, which doubtless was great, forsomuch as these Cities were very rich, and fruitfully situated. But Abram although he had made this war at his own charge, doth utterly refuse to take any part thereof in way of satisfaction, and much less to enrich himself thereby; thus showing a mind most free from covetousness, contrary to that which is in mighty Victours. For the oath here taken by him, I have lift up my hand, &c. it may seem to have been needless, because without it he might well have refused these goods. Calvin saith, that some hold, that he Calvin. swore thus, to instruct the King of sodom in the knowledge of the true God, but indeed, there are two other reasons. 1 That he thought that the King of sodom and others measuring him by themselves, would not have believed him without an oath, speaking of a thing so unusual amongst other great men in the like case. 2 That by interposing the name of God, he might bind himself against all temptations in this matter. And so his saying, I have lift up my hand, &c. is, as if he had said, I do lift up my hand in calling Luther. upon the Lord, and to do so to me and more also, if I take ought, &c. But for his describing God in this full manner, The Lord, the most high God, possessor Musculus. of heaven and earth, he doth it to instruct the Heathen King in the knowledge of the onely true God, lest thou shouldst say, I have made Abram rich: this is not spoken in disdain, but to show his affiance in God to be supplied with wealth sufficient. A good man will not be enriched by any thing of the Sodomites. Save onely that which the young men have eaten, and the portion of the men that went with me, &c. Although Abram would not take any thing to himself of Verse 24. that, which by the law of arms he might, yet he will not make a law for others, but leaveth them to take their parts: so we must not require, that others should always do as we do in points of liberality, for this were Musculus. too much morosity, as Musculus speaketh. But why did he not except the tithes also given to Melchisedeck? Ans. A tithe was to be paid of custom to God in way of gratitude, and therefore there was no need to mention this: but some will have the tithes paid to be understood of the tithes of the goods of those four Kings whom Abram overthrew, and therefore, that Abram spake nothing of them. But he is said to have given to Melchisedeck the tithe of all, and that in the presence of the King of sodom, and so there was no need to except them. CHAP. XV. AFter these things, the Word of the Lord came to Abram in a vision, saying, Fear not Abram, I am thy shield, and thine exceeding great reward. That is, after Verse 1. the Victory before commemorated, and his refusing of any gain thereby, to confirm him against all other enemies, and in the contempt of these worldly things, in respect of which he had shewed such an heroical mind. Some, as Calvin saith, imagine, that some ill accident had befallen Abram, making him Calvin. to fear, and filling his mind with new troubles, because it is said, Fear not Abram; but this is onely conjectural: more probably, he might conceive, that although he had gotten this Victory, yet those barbarous people might repair their forces again, and come upon him with a greater power. Moreover, the people of that country might envy him for that his great good success, and forecasting, that in time he might assault them, and seek to get dominion over them, mutter something against him tending to a conspiracy, which might make him afraid. And lastly, his mind might happily upon this Victory be ready to enter upon new conceits of making himself great by the sword; wherefore to prevent this, or to confirm him against those other fears, the Lord appearing, spake thus unto him; to this effect Calvin. But this vision cometh so plainly upon his contempt shewed of worldly gain offered unto him, as that I think it vain to seek after any other reason then that, which was rendered at the first. After these things, in the Hebrew is, after these words, whereupon Chrysostome expoundeth it accordingly, after that he had spoken Chrysostom. in Gen. Hom 36. to the King of Sodom, and by that speech of his calling God therein, the most high God, possessor of heaven and earth, thus instructing the Heathen in the knowledge of the onely true God, he appeared unto him, saying, Fear not Abram, fear not, that thy substance shall now be the less, because thou hast refused to increase it by the goods offered thee. But the Hebrewes do not only set forth words, but things done, commonly by this phrase, and therfore that Father doth also add, after that he had paid tithes to Melchisedeck, and performed all things before related. Touching the time, it is uncertain, how long after, but by the Septuagint Septuagint. the words are rendered thus: The Word of the Lord came to Abram in a vision by night, which Chrysostome also followeth and many others, saying, that the night was the most quiet time, and fittest for this revelation, and that it was in the night, is most probable, because he biddeth him to look up to the stars, and number them if he could, saying, that so his seed should be. Yet some Calvin. there are, that think this vision was in the day, because of that which followeth, where mention is made of the sun going down, ver. 9, 10, 11, 12. But it may be, that Abram took those beasts, and divided them the next day, which was the fittest time for such actions. But Abram was not asleep, when the Lord spake thus unto him, as appeareth by their collocution. But whether did Abram now see any apparition? To this it is generally answered, that he did, an Angel of the Lord representing the Lords person appeared and spake thus unto him, and that he saw something, is intimated in the word vision. Now that which the Lord said unto him in this vision, was, that he was his buckler and his exceeding great reward, that is, both a protector, as he had late experience in his war. And whereas he refused the gifts and rewards offered by the King of Sodom, he was and would be a great reward unto him. For to have God on our side is more, then to have all worldly wealth. And this may be a comfort to every faithful person, when by refusing to take the courses of gain used by the world, he debarreth himself from any benefit, he gaineth hereby, for he hath God himself for his reward. And Abram said, Lord God, what wilt thou give me, seeing I go childless, and Verse 2. the Steward of my house is this Eliezar of Damascus, &c. By this speech Abram seemeth to set light by the comfort in this vision given unto him by the Lord, as if he should have said, Thou promisest indeed great favour unto me, but I know nothing, which may be done more for me, wherein I can have any great comfort, unless I might have a child to possess the goods, which thou blessest me withall. For alas, I am now an old man, and going out of the world, if then I have no children, though I abound with wealth, as thy promise seemeth to imply, it will be nothing unto me. Now Abram spake not thus, as being ungrateful for so great a favour, but as putting the Lord in mind of that promise touching seed, and such seed, as wherein all the Nations of the earth should be blessed, he thinking it now high time, if ever, for the Lord to remember him herein, which indeed he prized above all Worldly wealth, not onely out of a natural desire of issue, but because upon this other great promises of inheriting that Land, and of blessing upon all Nations did depend. I go childless, in the Septuagints Translation it is: I am dismissed without children, that is, I being old die childless. Chrysostome according to this noteth, that to die for the servants of God is to be dismissed or Chrysost. Phil. 1. 23. let go, we being tied and bound, as it were, subtilest we live in this world, and then let go free. So Saint Paul, desiring to be dissolved. And this word going, is often used for dying, so Luke 22. I go away, as it is written, and, Luke 2. Now lettest thou thy servant depart. And the Steward of my house is this Eliezar of Damascus. In the Hebrew these words are thus red, the son of Mesech of my house, &c. And by the Septuagint the word Mesech is retained, as a proper name. Vatablus expounding this word, rendereth it filius derelictionis domûs Vatablus. meae, that is, the son, to whom I have left all the care of my family-affaires, which is, if a man will render it in one word, according to our translation, the Steward of my house:& so it is rendered by Jerom, the son of him, that is, the Steward of mine house. Calvin saith, that Mesech is by some derived from {αβγδ} discurrere, Hieron. quaest. hebr. in Gen. because the steward went about all businesses of the house, some from {αβγδ} pocillator, is if the Butler were meant, but {αβγδ} signifieth derelictio, and therfore the best translating of it, is filius derelictionis, not as if hereby he meant, that Calvin. he should leave all to him, as some expound it but because he was his Steward, and so by course, he being dead, himself without a child, this man should have the government and disposing of all. Hereby all hold, that Abram vilified his estate, as being worse then his servants, seeing he had a son to leave behind him, but himself had none, and yet this servant was both a slave, being bought with his money, and a stranger, a Syrian. But how could this be so, seeing he is said by and by to be born in his house? The answer is easy, he bought the father, and of him was this son gotten, since his coming to serve Abram. The speech is ecliptical, and to be supplied thus, the son of my Steward is this Eliezar, to whom I must leave all the wealth, wherewith thou hast or shalt bless me. A question is here made by some, whether this man built the city Damascus? Jerome answereth, that he did, and the scholastical History saith the same, and many more. But Hieron. historia Scholast. Joseph. Antiq. lib. 1. Gen. 14. 15. Verse 4. both Josephus saith, that Hus the grandchild of Shem built it, and Jerome also following him elsewhere saith the same. And I cannot see, how he can be said here to be of Damascus, it being spoken of by Abram, as now built, if he were the builder of it. And therefore I subscribe to Josephus, that this City was built, long before his time, especially because it is spoken of, as being a city, when Abram fought with the four Kings. And behold, the Word of the Lord came to him, saying, This shall not be thine heir, but he that shall come forth out of thine own bowels shall be thine heir, &c. The Lord was not angry with Abram for his doubting of the seed promised, but when as he erred, thinking happily that the Lord meant one of his family, by whom he should so grealy increase, when he promised, that his should be numberless, he gently correcteth this his error, and confirmeth him touching an innumerable off-spring to come out of his own bowels, teaching us by his own example meekly to seek to strengthen the weak in faith, and not to carry ourselves harshly towards them; So Calvin. Calvin. Verse 5. Then he sheweth him the innumerable company of the stars of heavev, promising, that so his seed should be, that by seeing the stars at once made by the Word of God, he might aclowledge his power to make his seed innumerable also, whensoever it pleased him, although he were very old, before, that he had any child. Here is an Hyperbole again, as before, in saying, that they should be as the dust of the earth. And this is not to be understood either by Ishmael, or other children, which he had by Keturah, but by Isaac onely. For accordingly we see how wonderfully his posterity was increased in Egypt in a few yeers, see also Deut. 10. 22. And yet his carnal posterity onely is not meant here, but mystically his spiritual, such as all the faithful are to the Worlds end. For even all these are the Children of Abraham. Gal. 4. 28, 31. And he believed the Lord and it was imputed to him for righteousness. This is Verse 6. alleged, Rom. 4. 3. in the praise of Abram, and to prove justification by faith and not by the works of the Law, which yet is stiffly impugned by the Church of Rome, and therfore in my Expositions there I have entreated largely upon it, so that for the true sense hereof the reader may have recourse thither. And he said unto him, I am the Lord God, which brought thee out of Ur of the Chaldees, to give thee thisland. ver. 8. And he said, Lord God, whereby shall I know, Verse 7, 8. that I shall inherit it. The Lord here remembreth his bringing of Abram out of Chalde a to give him this land, that believing already he might yet be more confirmed in his Calvin. faith by recounting Gods purpose towards him revealed long ago, because Calvin. Jehovah, who promised, is without all variableness or shadow of change. God was the author of his peregrination hither for this end, and therefore it stood not with his glory to fail in the full accomplishment. So likewise every faithful person may be confirmed by this consideration, that God hath brought him from a natural estate to be a true member of his Church, and therefore he will not fail, but give him an inheritance with his Church in heaven for ever. Moreover, from benefits past we may well rest the more assured Musculus. of Gods mercy and favour for the time to come. Abrams asking of a sign to be further confirmed touching this, may seem to derogate from his faith so greatly praised before. But it is to be understood, that Abram was already fully persuaded of the thing, yet, as the Lord giveth leave to his servants, August. lib. 16. de Civit. c. 24. Chrysost hom. 36. in Gen. Theod quaest 64 in Gen. 2 Kings 20 8. Judges 6. 3. Esay 7. 12. he craveth a sign, that as by the promise of his Word, so by the addition of a sign he might yet be more abundantly satisfied, both when, and by what means so mighty Nations should be expelled, and his posterity should be planted there. Thus Gideon asked a sign also, and Hezechiah, and because Ahaz would not, God sheweth to be offended with him, as incredulous and desperate, and voluntarily giveth Judah a sign. Saint Augustine bringeth in the example of the Virgin Mary also, saying, that this asking of a sign urged no further doubting in Abram, no more then was in the Virgin Mary, when she asked, How shall this be, seeing I know no man, for she enquired only how, or by what means this should be. Chrysostome saith, it is, as if Abram had said, It is impossible( O Lord) that I should not believe that, which thou hast said, yet I desire to be taught of thee by what means this thy promise shall be effected, seeing I am old, and have been long in this Land already, but as a stranger, wandering up and down; and others have it in possession? And he said unto him, take me an Heifer of three yeares old, and a she-Goat of three Verse 9. yeares old, and a Ram of three yeares old, and a Turtle Dove a and young Pigeon, &c. The Lord in bidding Abram to do thus, condescendeth to the ratifying of his Covenant with Abrdm after the manner of the men of those times. For the Chaldeans, as Hilary observeth in speaking upon this, were wont to take a Bull or an Hog for the confirmation of their Covenants, and having divided Hilarius contra julian. it asunder, to pass through the midst of the parts placed one on the one side, and the other on the other, saying, So let me be cut in sunder, if I keep not this Covenant. Thus also Chrysostome, because, there was such a custom to confirm leagues, the Lord condescendeth to ratify his Covenant Chrysost. hom. 36. in Gen. with Abram in this gross manner. And that the same ceremony was used amongst the Hebrews may be gathered, Jerem. 34. 18. for thus Theodoret Theodoret. observeth upon that place, and therefore the Hebrews to express the ratifying of a Covenant, say, to divide a Covenant, and because amongst the Romans they used to strike an Hog or a Sow in confirming Covenants, wishing, that they might be strike likewise, if they kept them not, to make a Covenant in Latin is percutere or ferire foedus. But in the Lords appointing Abram what to take, there is this difference; men anciently took but one Beast, the Lord biddeth Abram to take three, and two veils; again, they took an Hog or a Bull, but here a Bullock, a Goat, and a Ram are taken, and a Turtle Dove, and a young Pigeon: and the age of the beasts is set down, three yeares old, although some by the word translated, three yeares old, understand treble, as if three of each of them were meant, but because there was no need of so many of each sort, and when two or three Bullocks are spoken of elsewhere, the number is plainly set down, and not a Bullock treble, the common reading, a Bullock of three years, &c. is to be preferred. And of the Fowles it is said, that he divided not them, what may by all this be meant? Some will have this killing and dividing to be in way of sacrifice, but there is no such thing intimated by Moses, but only that it was done in way of confirming the Covenant. For these Beasts and Fowles singularly chosen, it is generally held, that the Lord would hereby intimate aforehand, what beasts and fowles should be accounted clean and fit for Sacrifice, for none but these are afterwardsa appointed to be used, except for the cleansing Lev●●. 14. of a Leper, a Sparrow. But why should these be chosen for sacrificing above all other beasts and birds? Philo saith, that a Dove is the mildest of Philo lib de Victimis. all fowles, and the Turtle of solitary fowles, the most easy to be tamed. And the Bullock, the Goat, and the Sheep are the gentlest amongst beasts, whole herds and flocks of them being easily guided by one Man or Boy. Moreover, their eating of grass and not of flesh, and their want of one row of Teeth doth further argue their mildness. They are also profitable, the Bullock labouring for man; the Sheep yielding him wool for clothing, and the Goat hair, besides the profit of their milk. Lyranus yieldeth another Lyranus. The mystery. reason of the choosing of these, viz. because they were most apt to represent Christ typified in all sacrifices, the Sheep his innocency, the Goat his similitude unto sinful flesh, the Bullock his strength and patience in bearing and labouring, the Turtle his chastity and cleannesse, and the Dove his meekness. But now for the present occasion a Bullock, Goat, and Ram of three yeares old are appointed, saith Theodoret, and three they are in Theod. in Gen. quaest. 65. all, to typify the oppressions to be born by Abrams posterity for three Generations, and the Turtle the fourth, which because it is a solitary fowle, figured their coming out and living in the desert, in the fourth Generation after which the Dove sheweth their coming to houses in Canaan, it being a domestical creature. Calvin saith, It is uncertain what is meant by three, Calvin. unless that all the children of Abram, of what rank soever, were to offer themselves up in sacrifice to the Lord, by truly serving of him. But because here was no sacrifice made, I prefer that of Theodoret. For their killing and cutting in pieces hereby saith Calvin, was set forth the death of Abram, and the other patriarches, before the possession of the Land of Canaan obtained, and the afflictions of his posterity in Egyyt, in that they should not be only like a dead body, but also rent and torn, which aggravateth the misery. These Beasts do all serve man, and therefore were apt to set forth the servitude of the Hebrews in Egypt, but in that Birds are taken also, which are not divided, a free flying creature, this setteth forth their deliverance again. But Calvin will have this rather typified in the gathering together of the parts and placing them in order. But there is no such thing mentioned in the Text, as the gathering of them up, and therefore this is not so probable. The Beasts were divided, to show, how they in their servitude should be divided from their children being taken and cast into the River, but the fowles not, because, after their deliverance they were not subject to such a misery any more. Or else happily, which I rather think, nothing is signified by dividing the beasts, and not dividing the fowles, but only Abram did this in dividing the beasts according to the common custom of those times, and because fowles were not cannon-shot to be used ro confirm Covenants, he took them only, and killed and placed them also, but divided them not, forsomuch as he had no order from the Lord, or president to follow in making division of them. As Abram, so we, to have God tied to us by Covenant, must take a Bullock of three yeares, that is, humility in submitting, as he doth, to the yoke, 1 towards superiors. 2 equals, 3 inferiors a Goat of three by penitency, standing, 1 in confession. 2 contrition. 3 a resolution to flee all sin; and a ram of three, by constant suffering crosses, 1 against famed. 2 against goods. 3 against life; and lastly, the chastity of a Turtle, and meekness of a Dove. And when evil spirits seek to hinder us herein, we must drive them away as Abram did the fowles, that fell upon these carcases. And fowles fell upon the Carcases, and Abram driven them away. When Abram V 〈…〉 1. had thus prepared all things according to the commandement of the Lord, he waited to see the event, and whilst he did so, the carnivorous fowles of the air came to prey upon these bodies of the beasts thus laid, but he rose and driven them away, which was not done without a mystery; by the fowles the Aug. de Civit. lib. 16. cap 14. Gregor. lib 16. Moral. in ●●o. Saepe in ipso orationis sacrificio importuna cogitationes se i●gerunt, quae hoc ●apere vel maculare valeant. said ut Abram aves studiosè nè oblatum sacrificium raperent, abegit, sic nos cum in ara cordis sacrificium offerimus. Deo, ab immundis his volucrib●us hoc custodimaus Aug. de Civit. lib. 16. cap. 14. Verse 12. instruments of Satan, wicked enemies of the Church being understood, who should afterwards trouble the Hebrews in their service doing to the Lord, but a providence should never be wanting to preserve the Church from their infesting of it, and to repel their malicious attempts against it. Thus Musculus. Others expound it of the Hebrews troubles by the Egyptians, but the other is best. Saint Augustine turneth it into another far different mystical signification of evil spirits set forth by the fowles preying upon carnal men in their divisions. Gregory maketh from hence an excellent Allegory saying, that like to these fowles, when we are offering the sacrifice of prayer, divers cogitations distracting the mind interpose themselves, but the faithful, as Abram, do strongly repel them, least the benefit of their prayers should thus be taken away, and they should be defiled hereby. But when the Sun was nigh going down, an heavy sleep fell upon Abram, and lo, an horror of great darkness fell upon him. For the sleep here spoken of, the same word is used to express it, that was used before to set forth Adams sleep, when Evah was made out of him, Gen. 2. 21. Saint Augustine will have the horrible persecutions of the Church towards the end of the World set forth hereby; of which the Lord speaketh in the Gospel. But because whatsoever was done at this time, was to prefigure something touching Abrams posterity according to the flesh, by his sleep, the Lords seeming to sleep and to neglect his Church in Egypt towards the end of the time of their being in that servitude may rather be understood, and by the darkness so horrible the increase of their misery by laying more grievous burdens upon them, and killing their children a little before their deliverance. The Targum Hierosol. applieth here their miseries by Babel, Madai, Javan, &c. Some expound this sleep, as if it were an ecstasy, wherein that which followeth was revealed, as Adam had in his sleep a Revelation, as appeareth by his words touching Eva, when he awoke. Maimony saith, all that prophesied were thus terrified, their joints trembled, and there remained no strength in them, and their thoughts were troubled, and the mind left changed to understand that which was seen, as we may see also, Dan. 10. 8. And he said unto Abram, Know of a surety, that thy seed shall be a stranger in a Land, that is not theirs, and shall serve them, and they shall afflict them 400 years. Verse 13. Verse 14. And that Nation, which they shall serve, will I judge, and afterwards they shall come out with great substance. Now the Lord plainly declareth what was before mystically represented, viz. the great afflictions of his posterity, and the time of their deliverance. But how contrary may we think this was to Abrams expectation? he looked doubtless for some more comfortable Revelation, but thus it seemed best unto the Lord to order the matter. And in making this known to Abram he respected rather the necessity of his posterity, then his present comfort. Abram for his own part had been so thoroughly confirmed by many Revelations, that the Lord knew well enough the invincible courage of his mind to bear any thing, which he should learn to be decreed concerning his, how hard soever. But his posterity might well be discouraged at their long oppressions, if this had not been revealed, thinking that they would never have an end: Wherefore it was for their sake, and to support their faith, that the Lord now made thus much known, being well assured, that Abram would not fail to instruct Calvin. his touching the same: for it appeareth plainly that he did, in that Joseph being ready to die, spake of the carrying of his bones out of Egypt into Canaan. And in dealing thus with the Hebrews before their deliverance, Luther. the Lord red, as it were, a lecture of the state of his servants in all ages, that they must in this World expect many afflictions, and then come to the promised Land of glory and joy: and of the state of the wicked, that although they belong tolerated in their sins, during which time their case may seem to be better then that of his dear children, yet the measure of their sins being once made up, they shall have a dreadful time of judgement, and his children contrariwise a day of deliverance from all trouble, and possessions as great, as heart can wish. Thus almost Musculus also. But touching the Musculus. number of yeares, it is hard to show, how this prophesy was verified, both because they were not in Egypt, before their deliverance, above 215. and served not of these above 1●0 yeares, and yet Exod. 12. 40. their so journing in Egypt is said to have been 430 yeares. For that their abiding in Egypt was not above 215, reckoning from Jacobs first coming thither, is proved, because Cohath the son of Levi came then with him, Gen. 46. 11. who lived 133 yeares, and Amram his son lived 137, and Moses his son 80, before his bringing of the people out, Exod. 6. 18, 19, &c. all which yeares Exod. 7. 7. together are but 350, out of which deduct Cohaths age at his coming thither happily 20 yeares, and the yeares of his life after the begetting of Amram happily 57, and then out of the yeares of Amrams life after his begetting of Moses 58. l or so probably Moses was begotten of Amram aged 78, Amram of Cohath aged 76, and then the remainder of time will be 215. But because this reckoning is not so certain, count we the whole time from Gods promise made to Abram, first in Mesopotamia, Gen. 12. For from thence to the giving of the Law, Saint Paul saith, that the yeares were 430, Gal. 3. 17. Now Abram was then 75, from thence then to the birth of Isaac were 25. from thence to the birth of Jacob 60, Gen. 25. from thence to Jacobs going down into Egypt 130, Gen. 47. together 225. wherefore, if they were delivered, and the Law were given at 430 after that promise, their abode in Egypt could be no more then 215. Thus also hold Josephus, Eusebius, Jerom, joseph. Eusebius. Hieronym. August August. l. quaest. in Exod. qu. 47. August▪ Beda, Rupertus, &c. And for the clearing of this doubt Saint Augustine, whom almost all follow, saith, that these words of the Lord, are to be understoed, not as setting the time of their servitude only, but both of that and of their wandering partly in Canaan,& partly in Egypt, because they are both conjoined together, the whole time of all this being, after seed given to Abram, 405 yeares, that is, beginning the account 25 yeares after Gods first speaking to Abram, viz. when Isaac was born, and for the five yeares overplus, this time is not spoken of for the rotundity of the number, especially, it being immediately added, in the fourth Generation they shall come out, which putting us upon another reckoning besides this, included not only 5 but 30 yeares more then 400, as we shall afterwards show. I have written somewhat already touching this difficult question upon Gal ●. But now the more I consider of this common solution, the more do I doubt of it. Both because it is expressly said, Exod. 12. that the time of their sojourning in Egypt was 430 yeares, and not part in Canaan, and part in Egypt, and because it is said, in a Land, which is not theirs, in this place, whereas Canaan by Gods decree and promise was theirs, and lastly, because the Lord having precisely set down the time, 400 yeares, it is not likely, but that he spake of the just number, and meant not 405. But what then shall we say to this difference? Verily for mine own part, I know none way of certain reconciliation, but that, whereas the yeares of the Hebrews abiding in Egypt are commonly reckoned by Cohath, Amram, and Moses, we grant, that besides these nominated, there were two more in the line of Levi omitted, Exod 6. which might well be, because Moses doth not there seem to propound to himself to set down any more then the heads of Families in the time of the Hebrews coming into Egypt, and in the time of their going out, in the time of their coming in Levi and Cohath, and in the time of their going out Amram and Moses, such, as came between, because they lived and dyed in the time of that fervitude, are in silence passed over: whereas this may seem to make against it, that Amram is said to be the son of Cohath, it is to be known, that grandchidren two or three generations after are called sons to their grandfathers, or great grandfathers, as well as their own children, for so by Matthew Joram is said to have begotten Uzziah, when as there were, three Matth 1. 8. others between. And if we grant, that there were two more, and allow but to each of them 60 yeares several, both the whole number not only of 400, but of 430 years spoken of, Exod. 12. will be made up, and there will be a fourth generation, since their coming down into Egypt, viz. those two omitted, and Amram the third, and Moses the fourth, as it is here said, in the fourth Generation they shall come out with great substance. But deny any more to have been, then the men name, and then they came not out in the fourth, but in the second generation, after their coming down, because Levi and Cohath were before that. And thus almost also Genebrardus in his Genebrard. Chronol. Chronology standeth for the being of the Hebrews in Egypt 430 yeares. Against this there is but one thing to be objected, viz. the reckoning of Saint Paul, Gal. 3. making only 430 yeares between the promise to Abram, and the giving of the Law, whereas by this account it is above 600. But this is easily answered, he saith not 430 and no more, for although there were more yeares, it is true which he saith, that there were so many, and happily he nameth these, because he found them ready reckoned, Exod. 12. and because then first, when they came into Egypt, this prophesy, wherein the time is most particularly set down, that they should go out to possess Canaan, having been first cruelly used in Egypt, began to take effect. Let the Reader consider, and if he can find any thing to satisfy better, candidly impart it. If there were no more, but the four name, Exod. 6. 16. happily Cohath was not born till long after their coming into Egypt, as neither the children of Pharez; and if so, and he were born but 17 yeares before his Fathers death, and Amram 13 before his death, and Moses 14 before the death of his Father Amram, the time will amount to 430 yeares, and yet no strange thing shall be admitted. For Abraham being 137 took Keturah to wife, and had by her many children, and therefore now a man might also get children being 120, or 123, or upward. And thus the words of v. 16. are plain also. In the fourth Generation they Verse 16. shall come hither again, for so they did, Moses being the fourth from Cohath. For that a generation is thus to be understood, and not of a certain number of years, as sometimes it is, appeareth, Exod. 1. 6. And the prophesy of 400 years spending in a strange country, with this addition, may very well agree with the History, the time of the dwelling of the children of Israel in Egypt, was Exod 12. 430 yeares, for in the fourth generation, at the 80 yeares of Moses, 430 were expired. Full 400 yeares they were held there, and yet coming forth in the fourth generation, when 430 were expired, this prophesy was accomplished. For the iniquity of the Amorites is not yet full. These words are added, as a reason of this long delay. The Amorites now possessed that country, and the just Judge of the whole world doth never dispossess any people of their country, but for sin, and that not for sin in any measure, but for abundance of sin, and most gross sins, and so long lived in, that it is apparent they are now incorrigible, which is meant the fullness of sin here. Some by iniquity understand the punishment of iniquity, as the word is used, Ezech. 18. The son shall not bear the iniquity of the Father: and so take these words, as if it had been said, the full set time to punish the wicked Amorites is not yet come. Now there is a time set often, unto which there are many yeares, partly, that the wicked might have time sufficient to repent, and partly, that a wicked people may be first used to scourge others, as the Assyrians were, and after as a rod, forthwith the child is chastised, be cast into the fire. Others understanding iniquity properly take the meaning of these words to be this. The sins of the Amorites are not yet come to a full height for the heinousness thereof, the common committing of them, and the time of persisting therein. For sin is first said to be at the full, when not some one Sin at the full when. or few, but all manner of abominable sins are lived in. 2 When not a few, but very many, yea almost all are infected with those sins. 3 When such abominable sins are committed openly without all shane. 4 When by the long continuance therein without reformation by any means it is apparent, that they are incorrigible. For thus the Sodomites fulfilled their iniquities, Gen. 19. Esay 3. 9. Ezech. 16. for having been chastised with that war, Gen. 14. yet they reformed not. Thus also the Israelites. And these Amorites we may gather were likewise in the height of their sins, when they were cut off, Levit. 18. Deut. 9. 2. and Chap. 12. It seemeth to me, that both these are implyed, the time of punishing them in such a manner, which the Lord had set, was not come yet, and their sins were not yet in every respect grown to that full height. For there was Aner, Eshcol, and Mamre godly men of them, and doubtless yet there were some others, but before their destruction all were worn away, as in sodom, and in the old world, onely Lot with his remaining in the one, and Noah with his in the other. But why doth the Lord speak onely of the Amorites, and not of the Canaanites and other peoples also? Ans. The Amorites were the chief, as being greatest of body, and strongest, and possessed the land in many parts, as appeareth, Gen. 14. Deut. 1. Numb. 13. &c. and most notorious for their wickedness, whence in upbraiding Judah the Prophet useth this phrase, Thy father was an Amorite, and thy mother an Hittite. They therefore are onely name Ezech. 16. synecdochically by them, the rest being understood, as Jos. 1. the Hittites onely are name for all. And when the sun went down, and it was dark, behold a smoking furnace, and Verse 17. a burning lamp passed between those pieces. The preparation before spoken of being made to confirm Gods Covenant with Abram, now there is an appearance caused to pass between the parts, as if God had passed according to the manner for ratification. A fit resemblance saith Vatablus, to set forth the Vatablus. state of Abrams posterity at their coming out of Egypt; it was dark, and there was a smoking furnace, but a bright shining lamp riseth out of this furnace, to show, how the Lord would bring the light of comfort and deliverance to them out of hot burning affliction, which was so dark and uncomfortable For when God came to deliver them, he appeared in a flamme of fire in a bush. It is not said, that the pieces were hereby consumed, yet some think, that they were and so a sacrifice was made, God showing himself to be well pleased therewith. Saint Augustine referreth this to the end of the World, as signifying Aug. de Civit. Dei. lib. 16. c. 24. the Lords coming in flaming fire to consume the carnal. That same day the Lord made a Covenant with Abram, saying, Unto thy seed Verse 18. have I given this land from the River of Egypt unto the great River Euphrates, &c. The same promise in general was made to Abram before this, but now the Lord condescendeth after the manner of men to tie himself to perform it,& so for this ratification he is said now to have made it. For the bounds of the Hieronym. Munster. land promised, the River of Egypt is not Nilus, but a little River called from a City near adjoining Rhinocolura, this was the South-bound somewhat inclining to the West for the longitude of the land, and Euphrates called a great River, both because it was so, and in comparison of this River of Egypt the North-bound. For the Hebrewes never extended their possessions near Nilus, because it lay into the land of Egypt itself. Now if this promise be compared with the performance, it may seem not to have been ever fulfilled. For, Numb. 34. the land which they possessed being described, is not extended any further than to Emath, which cometh much short of Euphrates, and it is usual in speaking of the limits of the land possessed by them, to speak of it by Dan and Beersheba. But it is answered by Saint Augustine, that in Solomons time this was fulfilled, 1 King. 4. onely the Israelites possessed from Dan August. to Beersheba, from Emath to the River of Egypt, but they subdued also and held as tributaries the other parts so far, as Euphrates. But this was not sufficient, say some, to make good this Covenant, which is of inheriting, as is further explained, Exod 23. Joshua 1. wherefore there is another place found by them, which seemeth to be a further explanation of these promises. If the Lord enlarge thy cost, as he hath promised to thy fathers, &c. if thou shalt keep Deut. 19. 8, 9. all these commandements, &c. Here the possessing further even to Euphrates seemeth to be made conditional, if they lived in obedience, which they did not,& therefore it was never performed. Yet Saint Augustine bringeth a place to prove his tenet, that the Lord promised this whole tract of ground partly Hieron Epist. 29. ●d Dardan to be inhabited and partly to be subdued, viz. Deut. 20. 15, 16. whereby I am rather moved, because Gods Covenant is absolute, and if it had been conditional, they were so rebellious that they could never have inherited any of the promised land. Touching the peoples, whose lands the Lord bindeth himself here to give Verse 19, 20, 21. Abram, they are ten in this place, but in other places fewer, and set forth by different names, but of the reason of this see before, Chap. 10. v. 15, ●6. CHAP. XVI. IN this Chapter, there is onely the History of Hagar an Egyptian, Sarais maid, given by her to Abram, that because he could have none by her self, he might have a child by her. Sarai said to Abram, Behold, the Lord hath restrained Verse 2. me from bearing, I pray thee, go in unto my maid, it may be, that I may obtain children by her, &c. verse 3. These things are noted to have been done, Verse 3. when Abram had dwelled 10 years in Canaan. A promise of seed the Lord had made him then 10 years before, he being then 75, but now 85; and Sarai, who was but 10 years younger 75. wherefore she despairing of her husbands having children by her, but persuaded in regard of Gods promise, that he should have children, commendeth her maid Hagar unto him. It is to be noted, that she considered rightly that it was the Lords doing to keep her barren, in whose power onely it is to restrain from children, or to give children. Neither was she hasty in this her resolution, but after a long time, which the spirit of God would have us take notice of, for that the time of their being in Canaan, 10 years are here set down. Chrysostome saith, that this is spoken, to show, how long Abrams faith was exercised, and how constant he was in Chrysost. hom. 38. in Gen. expecting the performance of Gods promise, as also of how great modesty and continency he was, that in all this time he neither shewed himself to be displeased with Sarai for her barrenness, nor inclined his mind to seek issue by any other marriage. The Hebrewes say, that this time of ten years is spoken of, because of old they were wont to make thus long trial of their Hebraei. wives, and if then they saw no hope of issue, to seek a second marriage. But this is altogether improbable, both because Abram and Sarai had not lived onely ten years together at this time, but much longer before they came into Canaan, and also because Isaac and Rebecca lived 20 years, before she had any child, and yet he took not a second wife. But the main question of this place is, whether this motion of Sarai, and act of Abram in taking Hagar to wife, were lawful? The ancient Fathers with one consent, have all held it to be lawful, because to take another Wife then was not prohibited by any law, neither was it against nature, and Abram in going in to Hagar was not lead by concupiscence, as is apparent, for that she having conceived by him, his wife Sarai being afterwards displeased with her for her petulancy, he left her, even before she had brought forth to be chastised at her pleasure. Thus Theodoret. And Augustine in amplifying Theod. in Gen. quaest. 66. the last reason, that Abram did this, not out of lust, but in harkening to his wife Sarai, who had power of his body, as Saint Paul afterwards teacheth, saith, By no means is Abram to be counted faulty for marrying Hagar, because 1 Cor. 7. 4. he used her, not to fulfil his lust, but to obtain issue, not insulting over his wife, but rather obeying her, who thought it would be a solace unto her to have children by him of her maid by her own good will, which by nature she could not. And after some words touching his leaving of Hagar to her Mistresses will, he addeth. In this also Abram shewed himself not a servile August. lib. 16. de Civit. Dei, cap. 25. Nullo modo de conjugio cum Hagar ancilla inurendum est crimen Abrae: usus quip eâ est ad generandam p●olem, non ad explendam libidi●em, non insaltans said potius obediens con●ugi. O virum viriliter utentem foeminis conjuge temperanter, ancillâ obtemperanter, neutrâ intemperanter. Joseph. Antiq. lib. 1. Gal. 4. 24. lover, but a free begetter, and that in Hagar he kept his chastity to his wife Sarai, neither did he fulfil his own pleasure, but her will, in receiving, not desiring, in going into, not cleaving to, in sowing, not in loving. Oh a man therefore using women like a man, his wife temperately, his maid obtemperately, but neither intemperately. Thus also Chrysostome, and Ambrose, and others. Moreover, Augustine contra Faust. lib. 10. cap. 32, saith, that Abram believed, that Sarai persuaded him to this marriage by an instinct from God, and that she had such an instinct is affirmed by Josephus. Lastly, the Lord promiseth a blessing to the fruit of this marriage, v. 10. which doubtless he would not have done, had it not been well pleasing unto him. And Saint Paul saith, that it was done in an Allegory, and therefore it was of God, and if it had been unlawful, it must have been so, because it was adultery: but it is not likely, that Abram so wise and so holy a man would have been persuaded to this, but would presently have rejected the motion, when it was first made unto him, seeing it is apparent, that not by lust, but by a free will he proceeded herein, in that Hagar having conceived by him, he left her for ought that we red, and never went in unto her any more. Wherefore he certainly knew nothing against this act of his, and if he knew nothing, I cannot see, how any man in these times can justly impeach it any way. For the polygamies of others, as of Jacob and David, &c. I have spoken somewhat already upon Gen. 4. 18, 19. knowing some reasons against it, and for it, and therefore I will add no more in this place, but whereas the reason against it taken from the first institution of Matrimony betwixt one man and one woman may seem strong, it may yet be answered, that what was then done, was done in a mystery, to represent Christ and his Church, and not as a law precisely to be followed by all men ever after. Again, if it shall seem, that if polygamy were at any time lawful, it must needs be lawful still, for nothing ever altereth in the nature thereof; I answer with Chrysostome, that it was lawful Chrysost Hom. 56. in Gen. then, because permitted for the increase of posterity, but Christ coming abolished that custom, there being no need now of studying for increase so greatly any more. If it be demanded, where was it ever permitted? I anwer, although it be not expressly permitted in any place, yet that it was, is manifest, because there is a law, which speaketh of more wives, the beloved and the hated, knowing what should be done to the children of both, and in some case there seemeth to have been a necessity laid upon a man to have more wives, viz. if his brother having a wife dyed without issue, so that it was not permitted, as the giving of a bill of divorce for the hardness of mens hearts, which therefore could not be without sin, but, as the necessity of the times required, for increase, that the world might be with mankind replenished to possess all parts of the earth, as God had unto man granted them. And when she saw, that she had conceived, her mistress was despised in her Verse 4. eyes. Hagar her servant did herein show a base mind, not of a free woman, but of Musculus. a slave, as she was. Her mistress had greatly honoured her, but she to requited it, contemneth her, as accursed in her barrenness▪ being proud of her own fertility. Oecolampad. But God did afterwards glorify himself more in Sarai her barrenness, then in Hagars fruitfulness. Hagar doth not unfitly set forth one waxing proud of his knowledge, to which he hath by the help of his pastor attained, who beginneth eftsoons to despise him, and refuseth any more to be ruled by him, when as before he yielded all due obedience, as Gregory noteth: but Gregor. lib. 21. in 3 Reg. as she, that was thus puffed up, is said to be a servant, so such are subject and weak through elation, and come not into the number of the sons of God. Calvin, who condemneth the foresaid fact of Abram and motion of Sarai, Calvin. noteth this to come upon her, as a punishment redounding to Abram also. But we may rather refer it, as hath been said, to the servile mind of Hagar, who was not alone neither in waxing insolent upon her preferment, but it is a thing commonly to be observed in such, as are of basest quality. And Sarai said to Abram, My wrong be upon thee, I have given my maid into thy Verse 5. bosom. And when she saw, that she had conceived, I was despised in her eyes, the Lord judge between me and thee. Sarai being provoked by the insolent carriage of her maid towards her, groweth impatient without reason towards Abram, who was in no fault. She was an excellent woman, and hitherto most patient, and to her husband obedient and respective, but now she is unable to rule her passions, carrying herself Calvin. Musculus. like a frantic furious woman towards him, taxing him unjustly, as the cause of this wrong, and calling for Gods judgement upon him therefore. We may see here, 1 That the best have their vices. 2 That there is no rage to the rage of a woman. 3 That as in the married estate there is much comfort to such as are equally yoked, so betwixt the best there happen sometimes chidings and fallings out. 4 Because in this family the Church was at this time, that the holy Church of God itself is not free from dissensions. And Abram said, Behold thy maid is in thy hand, do to her, as it pleaseth thee, and Verse 6. when Sarai dealt hardly with her, she fled. The fury in which Sarai was, could not move Abram to the like, but he quietly seeketh to pacify it, giving example to husbands to do likewise, and not to oppose fury to fury: for even Socrates for the credit of Philosophy was most patient towards his wives. But how is it, that he permitteth Hagar, in whom his hope of issue now lay, which he so greatly desired, to be dealt withall by an angry woman, as she thought good? Herein, as hath been already noted, Abram shewed plainly the great virtue, that was in him, and how that, notwithstanding his taking of Hagar to wife for seed, he remained constant in the true conjugal love of Sarai, not being overcome with any lust Luther. towards Hagar: For as Luther noteth, he preferred an old& sterile mistress before a young& fruitful mother. And as for the child with which Hagar went, he doubted not, but Sarai being as desirous of this issue, as himself, would have that care in chastising Hagar, that it should not be endangered hereby. Yet Calvin taketh this, as an argument of fickleness in Abram after his fault committed, Calvin. as if herein being left to himself he did he knew not what, as befalleth those that are guided in any thing by carnal reason, and not by God. But I rest in the former resolution. Touching Sarai her hard dealing with Hagar, some blame her, as correcting her unreasonably, and some justify her. Saint Ambrose Ambrose. August Epist. 48▪& 50. blameth her, as taking immoderate revenge, but Augustine defendeth her, as giving her servant only fit& necessary correction, as heretics may be corrected by catholic Princes, and for this maketh the saying of the angel to Hagar, bidding her to go and humble herself to her mistress. So that Sarai had given her but such correction, as was fitting, but she out of the stoutness of her stomach would not bear it, or voluntarily humble her self unto her, but fled away, as contemning to be thus used, and so persisting still in her insolency, happily conceiving, that Abram would be glad to seek her up again, and to bring her home with honour, and this I think the most probable: For the word translated, used her hardly, is {αβγδ}, which is commonly put for any kind of affliction or chastisement. And the Angel of the Lord found her by a fountain in the wilderness, in the way Verse 7. to Shur. This Shur was between Cades and Berad, as ver. 13. being extended even to Musculus. the Red-Sea, which was upon the borders of Egypt, so that it is most likely, that Hagar took this way thinking to return into Egypt her own country again. And herein she may well be a type of such, as being impatient of chastisement for their faults by the discipline of the Church, return to darkness of error and superstition again, from which they had come out. Hagar sat here pensive without doubt, and studying what to do, having by this time suffered somewhat, by hunger, and thirst, and wearinesse, and dangers, to which she saw herself exposed, and therefore this being a most fit time for admonitions to work upon her, an Angel cometh unto her, and biddeth her to return, and humble her self to her mistress. He could have met her at her first going out, but he deferred till now, because then chiefly are we apt to be wrought upon by admonitions, when we have suffered smart for our follies, being before averse from harkening to good counsel. And the Angel in speaking to her calleth her Hagar Sarais maid, not Abrams wife, to humble her being insolent, and immediately she confesseth by the like terms, I flee Verse 8. from the face of Sarai my mistress. But he biddeth her go and humble herself unto Verse 9. her, establishing thus the order of masters and mistresses and servants, although servants were then in a most hard condition. It is not then for servants to think of exempting themselves from their earthly masters, when they are hardly used, but they must still abide in their calling, and by humility seek the mitigation of their misery. And the Angel of the Lord added, I will surely multiply thy seed, and it shall not be Verse 10. numbered for multitude. Unto his admonition he addeth this comfort, the more to 'allure her, to teach the Ministers of Gods word, how gently they should seek to reduce into the right way such as wander in sin, and not use altogether austerity, whereby they may Calvin. rather be exasperated then converted. In saying I will multiply, he speaketh so as representing the Lords person, or happily, as some think, Christ was in all these apparitions under the Old Testament. And he calleth it her seed, not Abrams, because it should have the name from her of Hagarens, as indeed it had, Musculus. there being another seed to come yet appointed for Abram by Sarai. And hereupon yet the Hagarens grew insolent, usurping to themselves dominion over all,& taking upon them the name of Saracens, saying in their Alcoran, that when Abram went to sacrifice his son, he spared Isaac, and would have taken Ishmael, but God delivered him. Some make a question about the name Saracens, as Stephanus, holding, that it came of a country in Arabia called Stephan. de urbibus. Saraca next to the Nabatheans. But jerom speaketh of it, as a new name in his time, saying, the Arabians, or Hagarens, whom they now call Saracens, dwelt Hieron. Epist. 129 ad Dardan. near to Jerusalem: so that it is most probable, that they usurped this name for their greater glory from Hagar. But it may seem strange, that God should promise so great a multiplication of such a barbarous people. To this it may be said, that he had herein respect to Abram, as we may see, Chap. 17. 15. And for his mercies sake to Abram, the Jewes having apostatised from the truth, are yet exceedingly multiplied to this day. And the Angel of the Lord said unto her, Behold, thou art with child, and shalt Verse 11. have a son, and shalt call his name Jshmael; because the Lord hath heard thy affliction, &c. The Hebrewes, as Lyranus reporteth, feign, that Hagar by her hard usage and flight miscarried, but now the Lord promiseth to revive that seed in her Hebraei. again, and therefore they red it, thou shalt be with child. But this is to be rejected, as a fable, her being now with child is spoken of to make way to the name here following,& to the instructions given her touching this child. It is a rare thing, which is here done in appointing the name, there being but two more in the Old Testament name before they were born, Isaac& josiah, and two in the new, John, and Jesus. How cometh it to pass, that such an one as Ishmael is so singularly privileged? Answ. It was for Abrams sake, for whom even reprobates have been styled by an honourable name, and Calvin. therefore no outward thing is to be gloried in. Ishmael signifieth, God will hear. But how is it added, the Lord hath heard thy affliction? Answ. Not that she prayed in her affliction, for we red nothing of that, but being heavy and troubled at her desolate estate, although she brought herself into it by fleeing just chastisement, this even when nothing is said, is counted a crying in the ears of God, and he is moved to pity hereby. Gods mercy is so great, that he pitieth any in misery, oh, how much more then will he pity the godly in affliction seeking by prayer unto him, Morally saith Ferus, by Hagar understand any man, by Abraham God, and by Sarah the Church. For as Hagar, so every one is born a stranger to God, being taken in of grace, and made a Wife, 2 as shee, so he displeaseth by pride, and by contemning the Churches precepts, 3 being admonished he is not amended, but made worse, 4 he leaveth the Church, and goeth towards the Egypt of sin, 5 returneth not, but by the admonition of an Angel, 6 God ratifieth what the Church doth. He will be a wild man, his hand against every man, and every mans hand against Verse 12. him, and he shall dwell in the presence of all his brethren. The word {αβγδ} translated a wild man signifieth Onager, a wild Asse-Colt, as Jerome advertiseth, Hieron. in tradit. Hebr. Vatablus. and so the Herews commonly expound it, and in what sense he is thus spoken of, the next words explain, his hand shall be against every man,& every mans hand against him. There are two things in wild Asses. 1 They love to live in wildernesses ranging far and wide up and down. 2. They are fierce and unsociable. So were the Ishmaelites or Hagarens, for they have always been a wandering wild kind of people, often changing the place of their abode, not using any Husbandry to get their living, but being continually addicted to prey upon others round about them, feeding upon wild beasts, milk and herbs, living without laws, and taking Wives, and putting them away again at their pleasure: thus Ammianus, and jerome speaketh to the same effect, as he saw by experience in his travel. But the word {αβγδ} signifieth Ammian. Marcellinus lib. 14. de Saracenis. Hieron. de Mulcho monacho. Oleaster in Gen. also to fructify, as others observe, and so translate it, he shall be a fructifying man, and then the words following are not an explanation of this, but hereby another property of that race is set forth. But because the innumerable increase of his posterity is mentioned, v. 10. it is better to understand this of their wildness and freity, as hath been said. He shall dwell in the presence, or before his brethren: that is, although for his savage manners all his Brethren shall be against him, yet he shall grow so potent, as that they shall not be able to drive him so from them, but that for Abrams sake he shall set up his Tents, and abide near unto them. And thus the Ismaelites, of whom it is certainly spoken here, and not of the person of Ishmael, did, for they dwelled in the wilderness of Paran, near to which the Hebrews, Edomites, Madianites, Moabites and Ammonites dwelled, and these were all their Brethren, or Kinsmen, who were commonly called Brethren, because they came either of his Father Abram, of his Brother Isaac, or of his Kinsman Lot. And thus most expositors agree, yet some expound it, as if it had been said, their brethren for their freity seeking to expel them, but their fortitude and power being such, and their multitude, that they should not be able, they should not for all their opposition remove further off the place of their habitation. And both these indeed may be well held to be implyed here. If it be demanded now, whether such a kind of life be tolerable, because Hagar is comforted hereby, and it seemeth to be spoken of, as a blessing? Calvin answereth Calvin. well, that the blessing lieth not in the freity of their manners, but that giving hereby continual occasion to others to infest them, yet through their multitude and prowess they should be able to keep their ground, where they had planted themselves against all oppugners. And this was but a temporal blessing, which may befall Reprobates, and therefore, though for Abrams sake they were blessed herein, yet they were not counted his, but Hagars seed, the children of a bond-woman, these conditions of tumultuating and troubling the world with perpetual broils, and living licentiously, not being of the children of God, but of such, as are in a servile and slavish estate, all whose felicity is in this World, the children of God, such as they were, they came of Isaac being contrariwise meek, gentle, peaceable, and patient of wrongs, and injuries. If it be demanded, why God would give Abraham such a son? Ferus answereth well. 1 The judgements of God are unsearchable. 2 Because even good men desire more many children, then godly. 3 That grace may appear, not to come by nature. 4 that by such, he may scourge his people sinning, as he doth to this day, by the Turks Hagars posterity. And she called the name of the Lord, that spake unto him, Thou God seest me, Verse 13. Chaldee Paraphrast. &c. The Chaldee Paraphrast rendereth it thus, She prayed in the name of the Lord, that spake with her, saying, Thou art the God seeing all things. And it is generally held, that although Hagar is not said expressly here to have prayed, yet having been so spoken to by the Angel she came to understand, how the Lord beholded all things, which out of a profane mind she would not think upon before, and then she fell to prayer, the beginning whereof was this, Thou God seest me, but no more did Moses think good to set down. So then these words carry this sense, she in praying called the name of the Lord, Thou God seest me, because she began her prayer in these words. For she said, Have I also here looked after him, that seeth me? Divers are the Expositions of these words, as Vatablus noteth, some expound them thus, I have seen the posterior parts Vatablus. of him, that seeth me, that is, I have seen him obscurely, and this he saith, is commonly received, and if the vulgar latin which readeth it so, be followed, the words may well carry this sense, yet others following the same reading understand it, as if she had said, I have seen him angry with me: others, Have I been blind in looking after him? But the sense to be preferred is, Have I seen him departing from me, as we can look after a man going away? no I have not, and therefore he was doutblesse the Lord, because I saw him, and he is now gone, but when he went I saw not, so that he went not away, as a man, but vanished away, as a spirit. For these words are a reason, why she called him, The Lord seeth me, and therefore must needs be taken in this sense, because thus they prove it, and not otherwise, and howsoever they be rendered in the vulgar latin, they are red by an Interrogative in the Hebrew. Calvin expoundeth it, as if Hagar did hereby check herself, that she had Calvin. not sooner, subtilest the Lord talked with her, looked more attentively after him, lifting up her eyes to Heaven for mercy. But I prefer the former, because it is a plain reason of the title given by her to the Lord before. Therefore she called the well, or he that speaketh of it, calleth it, Beer-lahairoi, the well of the living seeing me. The words are commonly red, the well is Verse 14. called, but in the Hebrew it is {αβγδ} she called, and that for the perpetual memory of the thing, and to show her gratitude, others continuing the same name, as Calvin noteth, so that by her afflictions she well profited, who before went so much astray. For the epithets given to God here, living and Calvin. seeing, they are both most proper to him, for he is life and the fountain of life, and seeth all things, neither can any be hide in the greatest desert from him. It is between Cades and Bered: of the place see before, verse, 7. And Hagar bare Abram a son, and he called his name Ishmael, &c. Abram is said to have given the name, because the right of giving names belonged to Verse 15. the Father most properly, she told him doubtless of the appointment of the name by the angel, and so he obeied in calling him by that name. And it is to be thought, that hearing all from her, that was said by the angel Musculus. touching Ishmael, he conceived great hopes of him, not knowing yet, that Sarai should bear him a son, the Lord thus suffering him for a time erroneously to rest in this son, as if he had been the promised seed, lest so many yeares passing, as did betwixt this time and the birth of Isaac he should have been overmuch discouraged. For, as is said v. 16. Abram was now 86 Verse 16. yeares old, and therefore he went 13 yeares after this, before Sarai was with child by Isaac. CHAP. XVII. ANd when Abram was 99 yeares old the Lord appeared unto him, and said, I am Verse 1. the Almighty God, walk before me, and be perfect, &c. What was done concerning Abram after the birth of Ishmael 13 yeares together is here omitted by Moses, because it doth not concern us to know it. God calleth himself the Almighty God, that Abram might not doubt of that, which he should now say unto him of the fruitfulness of his Wife Sarah, and hereupon he biddeth him to walk before him, that is, to proceed in a Godly course of life, and to be perfect, that is, having an heart truly fearing him always: for there is nothing that doth so much affect the heart with a fear to offend, a reverence and confidence in God, as the consideration of this, that God is Almighty, and where these three concur, there is a perfect man, although in respect of doing good without sinning in any thing there is not perfection even in the best, Eccl. 7. 20. Touching the name {αβγδ} translated Almighty, see Exod. 6. 3. And I will make my Covenant between me and thee, and will multiply thee exceedingly, Verse 2. &c. Here is nothing now, but a repetition of that which was said, Chap. 15. because of the new sign of the Covenant now instituted, viz. circumcision. Now when Abram heard this again, he fell on his face, worshipping Verse 3. Verse 4. the Lord that talked with him, and he promised to make him the Father of many Nations, which was verified both according to the flesh because of him came the Ishmaelites, Hebrews, Edomites and Madianites by Keturah, and according to the spirit, because he is the Father of all the Rom. 4. faithful in all Countreys and Nations of the World. And for a sign, that he should be a Father of many Nations, the Lord changeth his name from Abram to Abraham. Abram, as Jerome hath it, signifieth an high Father, but Abraham, a Father of many, the word Nations being understood, and the Verse 5. Hieron. Hebrews observe, that his name is increased, as is Sarais also by the addition of a letter {αβγδ}, which if one in the name Tetragrammaton. Fagius saith, that Fagius. Abraham is compounded of Abram and Hamon signifying a multitude, the last syllable being taken away, it is Abram-ham,& for the better sounds sake Abraham. Thus also Ferus, but he draweth the change of this name into joan. Ferus Mysteries. more Mysteries also: Because {αβγδ} is inserted, that Abraham was made partaker not only of Gods benefits, but even of the divine nature, set forth by this {αβγδ} which is twice in {αβγδ}, for this is a privilege of faithful persons, that God is not only favourable unto them, but dwelleth in them. 2 That the son of God should take flesh of Abraham, according to which the Apostle saith, He took not the nature of Angels, but the seed of Abraham. 3 That Heb. 2. the Son of God should come of Abraham after 4000 years, because {αβγδ} is made the fourth Letter of his name. 4 Because a shut {αβγδ} followeth after {αβγδ}, that Christs Kingdom, who should come of him and the kingdom of the faithful, whose Father he is, should be without end. Philo will have Abram to Philo, signify either an high Father, or a Father of election, but Ham being added, which he expoundeth a voice or a sound, the Father elect of the sound, because when men praised God, they sounded forth this name, the God of Abraham. But this is far fetched, and the reason of the change of the name is expressed in the Text, a Father of many Nations I have made thee. It may be noted generally, that when God will grace any he addeth to their names, but when he will disgrace, he taketh away, as from Jechoniah, calling him Jer. 22. Coniah. Abraham is thus name before his Circumcision, to intimate, that peoples and Nations, not only circumcised, but also uncircumcised should be his children, Rom. 4. v. 11. 12. That, which followeth here of Nations and Kings to come of Abram, and of Gods Covenant with him, which he Verse 6. 7 8. promiseth shall be everlasting with him and his seed, &c. needeth no further explication, then that which was made before upon the like occasion, Chap. 13. 15: This is the Covenant, which ye shall keep betwixt me and you, and thy seed after Verse 10. Verse 11. thee, every wild among you shall be circumcised. 11 And ye shall circumcise the flesh of your fore-skin, and it shall be a token, &c. Touching the ceremony of circunctsing here instituted, I have spoken at large, luke. 1. Doct. 46. showing, that it was the cutting away of the loose skin of the genital member, and having mentioned some reasons hereof set forth by Philo and by Moses Aegyptus, I have pitched upon four especially. 1 Because it doth most aptly set forth the circumcision of the heart, to which they were directed hereby, Deut. 10. 16. Jer. 4. 4. So Irenaus, Haeres. lib. 4. cap. 30. and Lactantius saith, that therefore the circumcision of the heart is set forth Lactanct. lib. 4. divin. institut. hereby, because as this member is by circumcision made bare and open, and all filthiness is done away, so in the heart-circumcision foul sins are not kept close any longer, but confessed to God, all deceit is put away, and the heart is simplo and open, and vain delights are no more harboured in the heart And this member was appointed to be cut thus for the similitude betwixt it and the heart, as Philo noteth. 2 Because the posterity of Abram were hereby to be distinguished from other Nations: so Josephus, and Theodoret, Gen. 34. judge. 14. 4. 3 That thus the cutting off of original sin might be set forth, Coloss. 2. 11. But it is not to be conceived, that it was done away hereby, but by faith, because then Ishmael and others had been freed also, as Theodoret reasoneth. 4 Because hereby Christ to come of Abram pure and clean from all corruption was prefigured, Col. 2. 11. So Beda, who besides the former, hath this reason, and therefore Christ coming, it ceased; and because of the seed that cometh by the member of generation, the circunctsing of it was most aptly instituted, and this is called the Covenant, because the sign thereof. Moreover, I have shewed, in what an honourable account this ceremony was had both amongst the Jews, and in other Nations. and Lastly, in what sense it is said here to be an everlasting Covenant, why the eighth day was the day appointed for it, what if any dyed before, and why women were excluded from this sacrament, whereas now they are baptized as well as men. And therefore, if any desire to red of these things more largely, he may have recourse thither. The Jews have these Canons about circumcision. 1 If they be sick, that are to be circumcised, they defer the time till they be recovered, and then circumcise the eighth day after. 2 If the child be pale or very read, they circumcise him not till he hath a good colour. 3 If a woman hath circumcised her child the eighth day, and it dieth thereupon, and a second child, and that dieth also, the third is not circumcised till it be grown greater and stronger. 4 Heathens are not circumcised, but coming of love, not being moved by any by-respect. 5 Those that were circumcised, were baptized and brought a sacrifice. 6 The circumcision of Heathen is before three. 7 Women were baptized and brought sacrifices. Maimony. And the Lord said, As for Sarai thy wife, thou shalt not call her name Sarai, but Verse 15. Verse 16. Sarah shall her name be. 16 And I will bless her, and give thèe a son by her, &c. After circumcision instituted for Abram and all the males of his family, both servants born in his house, and bought with his money, a threatening being added to cut off the uncircumcised, the Lord cometh to resolve Abram of that which he had not hitherto done, viz. what seed was the seed meant, when he made a covenant with Abram and his seed, and this he telleth him, was a seed yet to come of Sarai, and not that which came of Hagar, as all hitherto thought; for which cause he changed her name, as he had done Abrahams. But before we come to speak of this, there is a question to be discussed hitherto Verse 12. omitted, whether the servants of Abraham were to be circumcised against their wils, or no; and why they must partake of the same Sacrament Abrams servants circumcised why. with his seed? I answer, that it conduced much to peace to have all of one family of one religion, and being so, there was the less danger of drawing away any after superstition and error: so Th. Anglicus. And for enforcing any to circumcision, such as were born after this in Abrahams house, by reason Th. Anglicus. of their infancy could not be said to be enforced, as for others, it was to be offered to them, as Gods Ordinance, and the penalty of refusing to be propounded, and all that would hereby be moved, were to be circumcised, but none against their wills, as none are against their wills to be baptized. And therefore when the Lord speaketh afterwards of the Passeover, he saith, if a Exod. 12. 48. stranger dwelling with thee will eat thereof, he shall be first circumcised, so that this must be voluntary in him, although for servants it seemeth, that Exod. 12. 44. they being under their Masters jurisdiction were to be taken and circumcised, or to be cut off. Now for the change of the name of Sarai, it was made upon the like occasion that Abrams name was changed upon, because she should be a Mother of Kings and Nations, Sarah signifieth a princess, which subtilest it is Sarai, is Calvin. more restrained, but now this restraint is taken away, this new naming of her being, as if it had been said, she shall have dominion by reason of her Motherhood far and wide in many Countreys. And this is more expressed in verse 16. She shall grow into Nations, and Kings of people shall come of her. Then Abraham fell upon bis face, and laughed, saying in his heart, Shall a child Verse 17. Verse 18. be born to him that is 100 years old? and shall Sarah that is 90 bear? 18 I would to God, that Ishmael might live before thee. A great question is here made amongst expositors, whether Abraham doubted of the promise of the Lord when he thus laughed? For it seemeth that he did both by his laughing and by his wish, that Ishmael might live. Chrysostome Chrysost. hom. de poenit. 6. therefore saith, that there was some unbelief now in him, whereby he sinned, and for this cause he escaped not without punishment in his posterity, when they were made to serve in Egypt 400 years. So likewise Jerome, Hieron. lib. 3. dialog in Pelag. through the conscience of his frailty he fell grovelling upon the ground, hiding his face when he laughed, because he durst not laugh openly. But both Saint Paul is plainly against this, who saith, that Abraham doubted not Rom. 4. 19. through unbelief, considering the deadness of his own body, and of Sarahs womb, but was strong in faith, and gave glory to God. And Calvin, Luther, Calvin. Artopoeus. and Artopaeus, and other new Writers generally justify Abraham in this his laughing, as not proceeding from unbelief, but from joy, and in his question, shall he, that is, an 100 years old have a child,& c? as not proceeding from doubtfulness, but from a most strong faith, in that notwithstanding this obstacle he believed, that God by his Almighty Power was able to effect this. And therefore in reverend thankfulness he bowed himself down to the ground before the Lord, who promised him this blessing. For his desire, that Ishmael might live in the Lords sight, that was no more, but an expression of his great parent-like affection towards him, and how well contented he could have been, if the Lord had given onely that son unto him: but now sith he was pleased to promise another by Sarah, who should be his heir, he prayeth for Gods blessing upon him also, which is meant, when he speaketh of his living in his sight, as is explained in the Lords answer, verse 20. And that Abraham sinned not through unbelief, appeareth, because when Sarah laughed so, she was reproved, but Abraham not, but onely the Lord doth yet Gen. 18. more and more assure him. He laughed, saith Ferus, through joy for so great a favour, and whereas he speaketh of his great age, it was not out of distrust, but out of admiration, &c. verse 19. Yea, Sarah thy wife shall bear a son, and thou shalt call his name Isaac, &c. that is, laughing, for a memorial of the Verse 19. joy, which Abraham conceived, when he heard hereof. And whatsoever Chrysostome Chrysost. hom. 40 saith elsewhere, yet upon this place he also justifieth Abraham as rejoicing through faith at the news of this son. Thus also Rupertus, who saith, that Isaac for this laughing of Abraham through joy in Gods promise had his name, the future joy in Christ, who Rupert. lib. 5. in Gen. 35. should come of him, being also intimated hereby. Some for the more cleared of Abraham, yet say, that he knew not whether God spake plainly or mystically: for which cause it is answered. Sarah shall indeed bear thee a son: My words are not otherwise to be understood then as they sound. He also saith, Verse 20, 21 that he had heard him for Ishmael, to bless him, and to make him fruitful, but his Covenant should be with Isaac; thus putting a difference betwixt the child of the flesh and the child of promise, as it is also at this day, there being many that come of Abraham according to the flesh, who for his sake enjoy outward blessings, but the Covenant is peculiarly of another strain of the truly faithful. When the Lord had made an end of talking thus with Abraham, he departed Verse 22, 23 up to heaven. And he deferred not, but was circumcised that same day both he and all his males. Here was an admirable example of obedience, in that he deferred not one day to do the Lords command, either for the smart and danger to himself, for the consideration that he might have, that he had been Gods Servant hitherto without any such sign, and therefore it was needless now, or that it might seem obscene and ridiculous, or that the males of his family being very great would never endure it, but be ready to rise up against him attempting such a thing, and in a fury slay him. For a strong faith also was needful against all these, that God, who directed him to this, would assist and defend him. And withall we may note, what a wel-governed family he had, there being not one to be found that resisted, but all readily submitting unto him in this matter. Thus Calvin. Calvin. Lastly, here is the age of Abraham 99 set down, when he was circumcised, Verse 24, 25 Verse 26, 27 and of Ishmael 13, and then the order, Abraham and his son Ishmael, and then all the males of his house. Abraham is said long before this to have been justified by faith, so that this conduced not unto justification. And here is an example of a due order in duties of piety, the Master is first, and then his Musculus. son, they go before, and then the rest of the family follow after. CHAP. XVIII. ANd the Lord appeared unto him in the plain of Mamre, and he sate in the tentdoore Verse 1. Verse 2. in the heat of the day. v. 2. And he lift up his eyes, and looked, and lo three men stood by him, &c. This apparition was presently after the other, when he had now circumcised all the males of his house, as is plain from the time of Sarahs bringing forth a son, spoken of there, Chapter 17. 21. and again here verse 10. But the manner was divers from any that had been made hitherto. For Abraham now seeth three men, and accordingly addresseth himself unto them, and enterteineth them with washing of their feet and good cheer, because he thought them to be men indeed. And herein he was a notable example of hospitality, as Lot was another, whereupon hospitality is commended to us all, Hebrews 13. 2. First, he sate at his door about noon-tide, when men usually seek to some house for dinner. Secondly, he stayed not till they came to him, but ran to meet them, and to draw them unto him for their repast. Thirdly, he most courteously bowed himself to him, whom he thought the chiefest of them, desiring him to accept of some refreshing, which he would prepare for him. 4 He hasteneth to get cakes, flesh, Verse 3, 4, 5. Verse 6, 7, 8. and butter and milk ready for them. 5 He stood giving attendance upon them, subtilest they did eat. Now it is to be thought, that the Lord would at this time appear in this manner unto him, Angels taking upon them the shape of men to prove his hospitality, which the Lord maketh account of as a singular virtue, to be inhospitable Calvin. being an inhuman and brutish thing. And in coming thus like men unto him, there appeared certainly in them a kind of reverend majesty, which made Abraham thus to humble himself unto them. Some think, that he had been taught by his ancestors, that Angels sometimes appeared in the shape of men, and therefore he conceived, that these might be such: but neither hath any thing hitherto been delivered, from whence this may be gathered, and it is contrary to that of the Apostle, who saith, that by being hospitable, some have entertained Angels unawares: He thought them then to be but men, Heb. 13 2. and strangers, and unknown they were unto him, yet see, what observance he giveth them. And this is indeed the true hospitality, when we entertain, not friends coming to us, who may requited us again, but more strangers, whom we may happily never see any more to have any recompense at their hands. Yet I do not think, that Abraham did thus to all comers without difference, for so he might have been oppressed with multitudes, but discreetly considering the quality of such, as came by. What three Angels these were it is uncertain, yet the Hebrew rabbins take upon them to determine, that they were Rabbini. Hierus. Targum One angel is employed at once but about one thing, therefore three things being now to be done, three Angels come. Michael, Gabriel, and Raphael, and that Michael was sent to tell of the birth of Isaac, Gabriel being on the right, and Raphael on the left hand of him, who were by and by to be employed, the one to destroy sodom, and the other to bring Lot out from thence, and therefore Abram still addressed himself in his speech to Michael onely, saying, My Lord, &c. But in thus punctually setting down every thing, they greatly forget themselves: for both together take Lot and his wife and daughters away from the burning, Gen. 19. 16. And when Lot made svit for Zoar that it might be spared, it was answered, that he had heard his prayers, not to destroy that city, which argueth, that the same who brought out Lot, destroyed Sodom, because it is also added, make hast, save thyself there, for I can do nothing, till thou comest thither. Gen. 19. 21. But why then, seeing there were three, doth he speak as unto one only? To this Saint Augustine answereth, that in these three Abraham acknowledged August. lib. 16. de Civit. Dei, cap. 19. the Lord, there being something, which he saw in them excelling men, as when they appeared in the shapes of men to the Prophets; and therefore he spake unto them, as representing one Lord in the singular number, and yet because they appeared as three men, sometimes in the plural. But Chrysostome saith, that by some superexcellencie which he saw in the person of one, and the reverence which the other two did unto him, he conceived him to be the chief, Chrysost. hom. 41 and that they did minister unto him. So likewise Ambrose, he first spake to Ambros. Delude conversus ad duos, quos ministros arbitrabatur, etiam ipsis defer gestit obsequium. Rupertus. him, who seemed to be the chief, and then turning to the two, whom he thought to be his servants, he giveth some respect unto them, Let a little water I pray you be fetched, and wash your feet, and rest yourselves, &c. But Rupertus again on the other side cleaveth rather to Augustine, saying, that he spake sometime in the singular number, when such things were done and spoken, as properly belonged to God, as in his adoration and praying him, if I have now found grace in thy sight, &c. sometime in the plural number, as when he came to offices of humanity and hospitality, which are common to others also, as of washing, and resting, and eating, &c. I do with Calvin subscribe to Chrysostome, Calvin. because Abraham knew not at the first, that they were any other then men, and as for his prostration before one of them, and calling him Lord, which by some is interpnted, as if he knew him to be God, thus appearing to set forth the mystery of the Trinity, it is to be understood, that in those parts it was usual thus to salute strangers, and to speak unto them by the name of Lord, as the woman of Canaan did unto Christ, being yet a stranger to her. Matth. 15. But why did three together come, and not rather one? Hereby it hath been generally held by the Fathers, that the mystery of the Trinity was set forth, A mystery. the Son of God with two Angels attending him thus coming in the likeness of a man as a praeludium of the human nature, which he would afterwards take of Abram. This last of the Son of God with his Angels is embraced by Calvin, but that of the mystery of the Trinity is utterly rejected by him. For my own part, I can see no reason, why this mystery may not be thought to be intimated hereby, seeing otherwise two or more might as well have appeared. Philo, who knew not the Doctrine of the Trinity, is for three things in God Philo. intimated hereby, or three representations in the mind of the Divine nature, one of the thing itself, the other two of shadows, as it were on each side thereof. The one is properly called Essence, the other two the next virtues or powers of the Deity, the first, whereby he governeth all things, the other whereby he giveth laws to all, being rightly called for this Lord, and for that God. Or hereby are set forth three ways of mans knowing God. 1 In himself, as he is infinitely Wise, Holy and Good. 2 In his effects of Mercy and Love. 3 In his effects of Justice and Severity. Ferus saith, now that Isaac, a Type of Christ was to be born, the mystery of the Trinity was in this apparition manifested, to show that at the time of Christs Incarnation is should be made plain every where, the three persons coming to the Virgin Mary▪, the Father and Spirit to impregnate, and the Son to be born of her. Make ready quickly three measures of fine meal, &c. Verse 6. The word measure is properly translated Satum, being Saach in Hebrew, being a measure of dry things three times so great as an Homer, so that an Homer containing somewhat more then a Gallon, a Satum is three gallons and three pints, according to Budaus. Three Sata then are ten gallons and a pint, that is, Budaeus Hebr. mensur. five pecks of our measure and somewhat more, a sufficient liberal provision to entertain three men, and hereby is set forth, how free Abram was in his hospitality. Now cakes being made hereof, and a calf provided and brought, with butter Verse 7, 8. and milk, and set before them, they did eat, Abram standing by. It may seem strange, that Angels, who have no bodies to be nourished with meat, should eat, and therefore Theodoret disputing upon this, saith, that they are not indeed, Theod. quaest. 68. in Gen. but seemed only to eat, that it might not yet appear what they were, putting the meat with hands, which they seemed to have, into mouths, which they seemed to have, and so consuming it, as they pleased. And herein many follow Theodoret. But Calvin will have their eating to be a true eating, as their appearing and Calvin. speaking, and not a seeming onely. For they took bodies to them, when they appeared, and therefore although that which they ate, was not turned into nutriment to those bodies, yet they had the organs of eating, and as their bodies, when they had done that with them, for which they took them, vanished, and were turned into their prejacent matter, so also did their meat, after they had eaten it. They are not out of infirmity as men, but out of power. Thus Quòd comede●unt non svit infirmitatis said potestatis. also Christ are with his Disciples after his Resurrection, to approve that he had a true human body, which could not have been by seeming to eat onely. If these Angels had seemed onely to eat, they had deluded Abraham, and as in this, why might it not have been suspected, that they had deluded him also in that which they said unto him? Whereas Raphael in the book of Tobit is tub. 12. objected, who said, that he did but seem to eat, but he used indeed invisible meat, the book is Apocryphal, and therefore we are not bound to believe all related therein. They having eaten inquire for Sarai, and then he said, I will certainly return Verse 10. unto thee according to the time of life, and lo, Sarah thy wife shall have a son, and Sarah heard it in the tent-door, &c. In the 9 Verse they ask, where is Sarah thy wife? but here, he said, I will certainly return, &c. The reason of this variation is, because they were three, and yet did represent but one Lord, one therefore who seemed the chief, and indeed was the son of God, although Abraham yet knew it not, when any thing was to be spoken arguing superiority, spake alone, but otherwise any of the rest, touching whom it is said, although but one spake at once, they, and touching the chief, he said, I will certainly return unto thee, according to the time of life. This according to Jerome is, as if he had said, if I live, but it Hieron. Calvin. is absurd, as Calvin noteth, to expound any thing spoken by the Lord, when he setteth forth his Almighty Power, as if he were uncertain of life, wherefore it is rather to be understood of the child which Sarah should bear, as if he had said, so much time being fulfilled, as is commonly for the conceiving and bringing forth of a living child, I will come by my power giving Sarah a son, yet the Chaldee Paraphrast hath it, I will come, whilst thou called. Paraphrast. and Sarah yet live, and others, whilst Sarah liveth, but so no certain time should be set, whereas, Chap. 17. 21. there a set time, and so a thing precisely described by the time before, should now be left more uncertain in respect of the time which is improbable. Now Sarah behind the tent-door hearing this Verse 11, 12, 13, 14 15. laughed, and is therefore challenged, but denieth it. Whether did she sin in laughing, when as Abraham having before laughed upon the same occasion is not taxed, as having offended? Answ. There was great difference betwixt her and Abraham in laughing, he laughed out of joy, as hath been shewed, but she out of incredulity, as the Lord knew, to whom onely the heart is manifest, and therefore he taxeth her but not him. She considered how it was with her in the course of nature, and the old age of her husband, and so thought it impossible for her to have a child, neither did she think that it was God, but a man that spake thus. Wherefore doubting cannot be denied to have been in her at the first, and because she was reproved, and denied what she had done, sin. So Augustine and Calvin, &c. Yet some Aug. quaest. 36. in Gen. Calvin. Ambrose. excuse Sarah, as if her laughing were prophetical, showing rather mystically the joy to come, and the name Isaac, then savouring of incredulity, so Ambrose. The first is most probable, and whereas Sarah is praised for her faith, Heb. 11. 11. it is to be understood of her faith after that the Lord had confirmed her. Now for the old age of Abraham alleged as a reason against her having children by him, as well as her own age, and that it ceased to be with her according to the custom of women, it is to be understood, that it was not impossible in nature for Abraham being thus old to have a child: for he begot Ishmael of Hagar but 12 years before, and long after other children of Ketura, but that being thus old, and having lived so long with Sarah, by whom he could never yet have a child, it was impossible in natural reason, that now he should beget one of her. And as for women in her case, they are certainly out of all hope in the course of nature. The men having said thus, went from thence and looked towards sodom, and Abraham brought them on the way. Then privately the Lord consulted Verse 16, 17, 18 about the disclosing of what he intended to do to Abraham, because he feared God, and would teach his, and should be extraordinarily blessed, as being in singular favour with the Lord. Abraham still seemeth to prosecute them with offices of humanity, as if he thought them yet to be men, but doubtless he knew them by this time to be Angels, as Calvin saith, and therefore he attended Calvin. them on the way out of duty, not of courtesy. When the Lord maketh a question of hiding or not hiding from Abraham what he intended to do, he doth not so, because he doubted, but speaketh after the manner of men now that he appeared in the shape of a man. But what need was there, that Abraham should be acquainted with the purpose of the Lord herein? Answ. If the Lord should not have revealed judgements to come to his servants the Prophets, they would not be thought by the world to come any otherwise then by chance, but now it appeareth, that they are of the Lord, and men are the more apt to be affencted herewith. And therefore it is said, that he doth nothing, but he first sheweth it to his servants the Prophets. For the reasons of revealing this to Abraham. 1 Abraham shall grow into a mighty Nation. Amos 3. 7. 2 He will teach his, &c. One favour of God is the cause of another, and not any merit in man. The Lord had received Abraham into grace to make him a father of a great people, and to make all nations blessed in him, and because he had done so, he would now open himself unto him, as to a friend. Again, what he should reveal to Abraham, he knew that he would not hid it through negligence, but open it to his family, that they hearing how severe God is against sinners, might flee sin, and do that which is just and righteous. They in whom God setteth up any light of knowledge, have it not for themselves onely, but to show it unto others, that they may be excited to good hereby. And therefore they are over-stupid and blockish, who speak not of any thing divine to their families, but altogether of the world. It is no marvel, that most householders are so simplo in heavenly things for this, seeing God communicateth himself and his things only unto men, as he seeth, that they are ready to instruct others. And the Lord said, Because the cry of Sodom and Gomorrah is great, &c. I will Verse 11. go down now and see whether they have done altogether according to the cry of it, which is come unto me, &c. Of the cry coming from sin, I have already spoken, Gen. 4. 10. and as to Cains sin, and to this of Sodom crying is ascribed, so to oppressions of widows and Orphans, Exod. 22. 23. and to the detaining of labourers wages, Jam. 5. 1. The horrible sins of Sodom yielding a loud cry, which came up to Heaven, yet the Lord deferreth to take vengeance upon them, saying, that he would first go down, &c. And in this he doth after the manner of men, to teach Judges and Rulers to inform themselves certainly, before they proceed to punish malefactours, as Gregory excellently Gregor. Moral. in job lib. 16. Ut gravitatis nobis exemplum proponat, ne mala hominum ante praesumamus credere quàm probare, &c. Ecce malum quasi cum difficultate credidit, c●m audivit,& tamen sine tarditate percussit, c●m verum agnoscendo reperit, ut nobis daret exemplum majora crimina& tarde credenda esse cum audiuntur,& citiùs punienda, cum vera esse agnoscuntur. teacheth. For having questioned, why God, who knoweth all things, doth as it were doubt before proof made? he answereth that he might give us an example of gravity, that we presume not to believe the evils of men, before we prove them. But when he had proved, and found them entangled with most foul sins, he did, as it were, omit patience, and not staying revenge, till the day of the last judgement, he prevented them with the fire of judgement. Behold, how he believed the evil, as it were with difficulty, when he heard of it, and yet he smote without delay, when he found it to be so, herein giving us an example slowly to believe greater crimes, when we hear them, but sooner to punish them, when we find them true. It is strange that the Sodomites having been chastised by war and captivity but 15 yeares before, should now be grown so wicked. For they had not only one foul sin against nature, but others also, Ezech. 16. The fruitfulness of their country made them wanton, in their wantonness they did not only abuse Women but men, and herein they were impatient of reproof, and lived in idleness. Now when the Lord saith, I Will go down and see, whether they have done altogether according to the cry of it, and if not, that I may know, the meaning is, as Abraham well understood, if they have, I will utterly destroy them, if these corruptions be general, and if they be impudent and stiff in sinning so heinously, but if not, I know what I will do. In that the same Angels, that came to comfort Abraham, destroy Sodom, it is intimated that when the Lord shall come with his Angels at the last day, as he will destroy the wicked, then so he will come for the comfort of the righteous. And the men turned their faces from thence, and went towards Sodom, but Abraham Verse 22. stood yet before the Lord. Moses calleth them men still for the human bodies assumed by them, although Abraham knew them now to be heavenly creatures representing the Lord. They turned their faces, is rendered by some, they had Vatablus. turned, but it may well be taken, as it is, for a valediction unto Abraham after thus much said. But as when one man is ready to depart from another, he is often stayed still a time, because the other hath somewhat to say unto him, so here Abraham by standing still giveth them occasion to stay. And then he draweth near by interceding for Sodom: saying, Wilt thou also destroy the Verse 23, 24, 25 just with the wicked,& c? It pitieth him to think, that so great multitudes should now utterly perish together, and doubtless he had Lot specially in his mind. He had not long before fought for that people, and therefore he had some relation unto them, and although much wickedness were there practised, he thought, that they could not generally so far yet forget that deliverance, as all of them to corrupt their ways. Wherefore he seeketh to move the Lord in most humble manner, not to spare the wicked, but to refreine for the righteous, that might happily be amongst them, from a general destruction of all. So he opposeth not the Lord in his purpose, but proposeth what he thought would be most effectual to move him to compassion. And he beginneth with 50, saying, What if there be 50 righteous, wilt thou net spare the place for 50, and this being granted, he proceedeth to 45, 40, 30, 20 and 10. Why did he not speak of 10 at the first, but of 50, and why of no more then 50 at the first, and of no fewer then ten at the last? To this I find none that answereth so particularly as Tho. Anglicus, who saith, that partly for reverence to God, and partly for the greatness of the T. Anglicus. request he durst not ask a pardon for the sake of ten, but of 50, wherein, when the Lord had yielded, he waxed bold to descend to fewer and fewer. Moreover, the Lord secretly moved his mind to ask rather this way then any other, because he would have the form of this his praying to serve for spiritual mysteries. For by the six different numbers mentioned by him all the degrees of the righteous, that ever have been, are set forth, by 50 the most perfect, who give themselves wholly to contemplation, as Mary; by 40 such as labour in doing good to others, as Martha; by 45 such as partly led an active, partly a contemplative life; and by the other three numbers such as keep with their best care the 10 Commandements; some for the love of God set forth by 30; some for the love of the reward, set forth by 20; and some for the fear of punishments set forth by ten. So that according to this Author Abraham descended no lower, then to ten, to signify, that if there be not a care to keep all the ten Commandements, a man cannot be numbered amongst the righteous, neither can there be an higher degree of perfection, then that which is set forth by 50. But I rest rather in his first reason, the holy man durst not begin with so few at the first, nor urge the Lord any further, when he had come down to ten: and the Lord doubtless put it into his mind here to cease, because his will was not to spare them, if there were fewer found then ten, and he would not grieve Abraham by denying any request, which he made unto him. Here is matter of comfort and confidence for us in praying, to consider, how ready the Lord is to yield to all the petitions of his servants, even wherein they scarce dare ask. If it be wondered that Abraham interceded not for Lot in particular, when he had descended to ten: it is to be understood, that he doubted not, but there were ten, and so the City should yet stand safe, and if not, seeing the Lord had yielded to spare the place for 10 righteous persons, he doubted not, but righteous Lot should be respected, and preserved from the common destruction. And the Lord went away after he had done talking with Abraham, &c. It is most probable, that two of the men appearing to Abraham were gone before Verse 33. this towards Sodom, and that his communication was with one alone, the chief of the three, even the son of God, who also now went away, that is, up into Heaven, and so the other two only came to Sodom, as Chap. 19. 1. CHAP. XIX. IN this Chapter two of the Angels spoken of before came to Sodom, the third being away: for although, verse 1. they are called Angels, yet verse Verse 1. 10 they are called men also, as when they came to Abraham. When it is said then that two Angels came to Sodom, it is to be understood, in the shape of men. If it be demanded why three came not, as well as three to Abraham? According to the rabbis it is answered, one being sent to tell of Sarah, bringing Rabbini. forth of a son, went up to Heaven again, when he had done this, but the other two being sent, one to save Lot, and the other to destroy Sodom, went on to Sodom for these ends. But this is only conjectural, as hath been already shewed. The reason of Calvin is more probable, Abraham being in greatest grace with God, the Son of God vouchsafed with two Angels attended Calvin. to come and talk familiarly with him, as with a dear friend, but now he returning to Heaven again, sendeth only his Angels to Sodom. And two only, saith Ferus, come to that wicked place, to show that the wicked are unworthy to know the Trinity, and that Christ in his two natures shall come to judgement in the evening of the World. When they came thither Lot sat in the gate, waiting doubtless for an opportunity to exercise hospitality, he seeing the Angels like men, and taking them to be men, with all reverence inviteth them to his house, as he thought fitting for men of quality, such as they seemed to be. But whereas at Abrahams entreaty they presently Verse 2. Verse 3. assented, here they deny Lot, saying, they will lodge all night in the street, until that he presseth upon them, and so being overcome by his importunity, as it were, they yield to go with him. The reason hereof was, as Calvin Calvin. hath it, to try the hearty kindness of Lot, because there are many, which offer kindness, when they would not have it accepted of, Prov. 23. 7. but when Lot was denied, and yet was instant, his love is approved to be hearty and without all dissimulation. To refuse Abrahams offer for the trial of him there was not the like reason, because they came not to his tent in judgement, but in mercy, but to Sodom in judgement, and therefore, as a man will not accept any kindness offered, where he hath just occasion of high displeasure, and meaneth to be revenged, so these Angels were averse from accepting any kindness offered in this place. It is then, as if out of high displeasure they had said, Nay ye men of Sodom are a very inhuman people, we have been hitherto in the street, and no man hath invited us to a lodging; whereby we gather, that ye can be well content, that we should lye abroad all night, wherefore we Musculus. will indeed even do so, thus almost Musculus. But their refusal made the grace of Lot to shine the more, who would take no denial, and so entertained them most joyfully. But before they went to bed, all the people of the City compassed the house, both old and young from every quarter. Verse 4. Some understand this, as hyperbolically spoken, by al not understanding every one, but a very great number, but Chrysostome and Ambrose understand it of all Chrysost. Ambros. without exception. For hereby Gods proceedings against them seem to be just, in that the corruption was general, not only the great, but little ones which were capable of 'vice, being all infected, wherefore all both great and little are destroyed without sparing of any one. And for such as yet wanted reason, it was just with God to cut them off also together with the rest, because they were the offspring of this impure assembly, by birth the children of death, and habitually such, as their forefathers. If it be doubted, how they could all compass about one house, it is to be conceived, that some were near, and some farther off in the streets, as they could come for the press. A most malicious conspiracy, saith Chrysostome, and vehement study to do evil, an unspeakable greatness of perversitie, and stiff attempting of evil, worthy truly of no pardon. For neither did they think upon Gods eye seeing all things, nor reverenced just Lot, nor spared strangers, but without blushing they openly uttered these words of most filthy lust, Bring them out, that we may know them. Verse 5. Honest Lot seeing them thus madly bent towards a most unnatural sin, goeth Verse 6, 7, 8. out unto them, and offereth them his two daughters. But whether was this offer of his excusable or no? Chrysostome, and Ambrose, and divers others Chrysost. Hom. 43. Ambros. excuse it, yea and praise Lot therefore: because he preferred the safety of strangers, whom he had entertained before his own flesh; and because seeing a necessity of a more foul sin about to be committed, he sought to turn them from it August. lib contra mendacium, c. 9. Putandum quòd quum tam borrendum malum suis hospitibus impendere cerneret, quòd ipsa cuperet repellere, nec val●ret, sic ejus animum potuisse tu●bari, ut velvet facere, quod non humant timoris nebulosa tempestas, said divini juris tranquilla s●renitas, si consulatur, a nobis sa ciendum non esse clam●bit, &c. Rom. 3. by a lesser. But Augustine, although he seemeth sometimes to speak doubtfully of it, yet sometime he saith rightly, that this offer came from a perplexed and troubled mind, in which case even the best may speak and do things that are not justifiable. For it is to be thought, saith he, that when he saw so horrible an evil hanging over the heads of his guests, which he would repel, but could not, that his mind was so troubled, that he would do, what not the cloudy tempest of human fear, but the tranquil serenity of Gods Law, if it be consulted withall, will cry ought not to be done, but will bid rather, that we so take heed of sinning ourselves, as that we sin not at all through the fear of other mens sins. For indeed if a lesser evil may be yielded to for the avoiding of a greater, a broadway will thus be made, yea all bounds of a way being plucked up, there will be an infinite space for all sins to enter by and to reign, as the same Father speaketh. That of the Apostle Paul is a sure ground, We must not do evil, that good may come of it: The least sin must not be yielded to for the avoiding of the greatest, or for the procuring of any good. And therefore this of Augustine is followed by Lyranus, Tostatus, Ferus, Sotus, and Calvin and many more. Whereas some excuse Lot, in that they say, he might happily think, that they would by this offer be appeased, not accepting of it, or that his daughters, whose consent must first be had, refusing to yield, as he knew they would, their fury might thus for a time be delayed, or that their husbands, to whom they were espoused being wealthy men and great in that City would not suffer it, hereby I confess the fault is somewhat extenuated, but not quiter taken away. The best then we see have their imperfections and failings, and therefore let him that standeth, take heed lest he full, every one walking always in humility and fear. The mad Sodomites are so far from being appeased by this offer, that they threaten Lot, and press more upon him, and offer to break the door, but Verse 9. Verse 10, 11 the Angels take Lot, in and shut the door, and smite them with blindness. whilst some are busy in beating back Lot, and doing violence to him, who stood to defend the door, others rush upon the door to break that open, and to come in to the strangers. The question here is, with what blindness the Sodomites were smitten? To this it is generally answered, that it was not with bodily blindensse, so that they could not see, for then they would rather have sought each man for a guide to led him home, then for the door of Lots house. The blindness, saith Augustine, wherewith they were smitten, is by the Greeks called August. in Gen. quaest. 43. Chrysost. {αβγδ}, an inability to see, that is, to see Lots door, when they could see other things well enough. Chrysostome saith, it was a blindness of mind joined with weaknesse of their limbs, so that they with great labour went up and down seeking the door. It was doubtless such a blindness, as wherewith the Aramites were afterwards smitten, that although they did see Elisha, yet they knew him not to be the man whom they sought, nor the way, nor City Dotham, to which 2 Kings 6. they were lead, to be that way, or that City. Their understandings were blinded with filthy lust, and for a just reward thereof, they are blinded, not to be able to discern the place, where they desired to fulfil their lusts. This being done, early in the morning Lot is admonished to take Verse 12, 13 Verse 14. with him all that belonged unto him out of the City, long before day, as is most probable, because the City should be destroyed. Then Lot went to his sons in law, and told them hereof, but he seemed to them but as if he mocked. These sons in law of Lot I do not think with some, were onely contracted to his daughters, but married, and living in the house with him, wherefore the Angels having had communication with Lot alone in one room, and they being in another he now goeth out unto them to tell them hereof, but they set light by his admonition, as counting it ridiculous to fear any such sudden destruction to come upon the City. And after the same manner the wicked do in their hearts deride the threatenings of destruction at the day of judgement to come upon them for their sins. The morning coming on, the Angels urge Lot to depart without delay, and Verse 15, 16 Verse 17. when he deferred, they lay hold upon him by the hand, and his Wife and Daughters, and set them without the City, and bid him to flee away, and not to look behind him, or to tarry in all the plain, but to escape to the Mountaines. It is strange, that Lot should thus defer to his own peril, Calvin thinketh, that he hoped that God would not utterly destroy all, Calvin. but spare the innocent age, and that his delay sprung from a strife betwixt the Flesh and the Spirit. Musculus, that he stayed reasoning with the Angels Musculus. Vatablus. about this destruction. But Vatablus, that through fear of the judgement he stood astonished, not being able to go this way or that for a time. And this seemeth to me the most probable, because he certainly believed, and so would not willingly stand to argue, or think of the impunity of any. For upon a sudden fear, a man is apt to be strike so sometimes, that he standeth like a ston. But having recovered his spirits upon that extraordinary mercy shewed unto him in bringing him and his out of that place, he is bidden now to flee to the Mountain, and not to stand still, or to look behind him, for fear of being destroyed also. Ferus here compareth Lot with Abraham, and saith, that although he was a just man, yet he came short of him, for he obeied God, calling him immediately, and went to the place appointed, but Lot delayed and relucted against going to the Mountains. What might be the reason, that the Lord would not allow him to look behind him, but threateneth him, if he should so do? There may be divers reasons of this assigned, as first, that by looking back he might not show any the least affection more to that vile place, wherewith for the fertility of. it, he had been formerly so much delighted; thus Calvin. And in this he was made exemplary Calvi. to us, that we by repentance being turned from sin should take heed of being in the least measure entangled with our old sins again, we must with Saint Paul forget that which is behind, and look to that which is before. Secondly, hereby was set forth, what hasty speed he ought to make 2 Pet. 2 20. Phil 3 8. in fleeing away, not so much, as once looking behind him. Thirdly, the Lord would not have him curiously to prie into his judgements, but for reverence not once dare to look into them in the time of their execution. Fourthly, that he might not in the least measure be moved with commiseration to a place made, so detestable with horrible sins, flaming with Gods severest judgements, and that he might not show any worldly affection to his goods perishing there. The mountain, to which he was bidden to flee, was the mountain Abarim towards the East, not being so fruitful, but more Luther. barren then the plain: for, as Luther saith, the plain was exceedingly fruitful, but Lot must now be content with sterility in safety, sith plenty could not be enjoyed without abundance of sin. Lot being appointed to flee to the mountain entreateth, that he might not Verse 18. Verse 19. Verse 20. Verse 21. Verse 22. Verse 23. Verse 24. Verse 25. be sent thither, because so he should be in danger of death otherwise, but to a little City near, which is granted unto him, and therefore he is bidden to hasten thither, the Lord averring that he could do nothing, till he came there, and because he pleaded for this by the name of a little City, it obtained the name of Zoar, and so he entered it at the rising of the Sun, and then the Lord rained upon Sodom and Gomorrah fire and Brimstone, and destroyed those Cities, and all the plain. Lot being appointed to flee to the mountain, which was farther off, feared lest he should be destroyed in the way, before he could get over the plain, and therefore he entreateth for a nearer place. But herein he is taxed by Augustine and Calvin, as not resting in the will of God, who had expressly assigned him a place, so that he ought not to have desired any other. Wherefore in August. quaest. 44. in Gen. Calvin. this also he shewed a weakness of faith, as is commonly incident to the best; yet the Lord accepteth of his request for the encouragement of his faithful servants in their prayers, although there be imperfections in them, for which they may fear, that he will not hear them. The argument whereby he pleaded for it, was, because it was little, that is, according to some, this was a little request, but according to others, it is better referred to this City, which was but little. But how doth the Lord say, that he can do nothing, till that Lot was come thither? Answ. The Angel, who spake thus, had a charge Calvin. given him to save Lot, and to destroy the City of Sodom, &c. and therefore it is well said, that he could not do it, till Lot was gone out of the compass of ground to be destroyed. Or if it be referred to him representing the Lords person; we may note rightly, that the safety of the faithful is most certain; God cannot destroy them, because it is against his will, and grace, that any of them should perish. For the name thus obtained by this City of Zoar little, before it was called Bela, according to Jerome, signifying devouring, Gen. 4. Hieron. in tradit. Hebr. because it was once devoured by an Earth-quake, or, as the Hebrews say, Salissa, for the same reason. Lastly, for that which is said here, The Lord rained from the Lord out of Heaven fire and Brimstone. This is, as Vatablus saith, an hebraism, as if it had been said the Lord Vatablus. rained from himself Fire and Brimstone. The Fathers generally will have in these words a mystery, as if it had been said, the Lord the son rained from the Lord the Father, &c. And if any man denieth this mystical interpretation, implying the blessed Trinity, to be rightly made, he is Anathematized by the Syrmian council. For although it be a propriety of speech council Syrmi●nse Ca●. 16. amongst the Hebrews, yet withall a mystery may lie hide therein. Wherefore I subscribe rather to the Fathers, then to Calvin, who denieth any such mystery here. For the matter rained, it was fire and Brimstone sent down immediately by Gods Almighty Power from Heaven, and not engendered by natural causes, and this sending down thereof is Metaphorically called a raining down, it coming suddenly, as a superabounding showre of rain. Fire was sent down to burn, and Brimstone to burn with a stink, and so that it might not be quenched, a punishment suitable to their sin, they burnt in lust, and this had a filthy stink before the Lord, therefore they are destroyed by burning with an horrible smell. And hereby Brimstone being of a saltish nature, the place was destroyed, to remain throughout all ages, as a fearful spectacle of destruction, seeing Salt laid thick upon the ground killeth all things, and suffereth no green thing to grow, and accordingly all those parts abound with Salt to this day. But Lots Wife looked behind her and was made a Pillar of Salt. The Lord may Verse 26. seem in punishing Lots Wife thus severely for so small a fault, to have been rigorous, but if it be well considered, it was very great indeed, and not a small fault▪ which she did herein. For 1, She shewed great infidelity, she would not believe the destruction of Sodom, unless she saw it with her eyes, then which nothing can be more heinous to the Lord. 2 She had some corrupt affection in her, which made her thus to look back, for which cause Christ biddeth us to remember Lots Wife, so Calvin, it vexed her doubtless, that so great substance, and such goodly things, as they had gotten, should Calvin. Luke 17. 32. now be consumed all together, and so she cast in all likelihood an angry look back upon the City, having some indignation at this fact of the Lord. 3 She stayed as is probable, behind her Husband looking, till the rain of fire and brimstone began, and then it was too late to escape, so Musculus Lastly, she was over-curious to prie into Gods Judgements, from which he will have us Musculus. to stand aloof for reverence. Now for that into which she was turned, viz. a Pillar of Salt, we must not imagine, that her soul and body were both thus turned, but only her body, her soul departing to the Lord, that gave it, and happily, although she was temporally punished, her soul might be saved, as some think. But why was she made a Pillar of Salt, rather then any thing else? The rabbis of the Jews, as Lyranus reporteth, Rabbiai. tell a foolish reason, viz. because when Lot the night before desired of her Salt for the seasoning of his guests meat, she out of the hatred of hospitality denied it. But to come to something serious, some by a Pillar of Salt do not understand one properly so called, but because it should endure always, for so a Covenant made to endure always, is called a Covenant of Salt, Numb. 18. 19. 2 Chron. 13. 5. the reason of which appellation Lyranus saith is, because in sacrifices Salt was always appointed to be used by an unalterable decree, and therefore a Covenant made to endure always inviolable was in Lyranus. Levit. 2. alluding hereunto called a Covenant of Salt. And for this cause the Ancients used Salt in ratifying of Covenants. Moreover Salt is of that nature, that it preserveth things long from corruption, and so may fitly be an emblem of perpetual duration. Thus the Targum Hierosolymitanum, the Wife of Lot looking behind her, was made a Pillar of Salt, to endure to the resurrection Targum Hierosolym. of the dead. Certainly the words are not onely figuratively, but properly to be understood, as abundance of Salt was an effect of that dreadful fire in all those parts, so she being destroyed with other things in particular stood in the place where she sinned a fixed Pillar of Salt, for an ever enduring Monument of infidelity and disobedience, that all might be warned hereby, thus then she did partake with Sodom in the judgement thereupon, because her love was towards it: for all that land is Salt to this day. Augustine and Rupertus say, that she was turned into a Pillar of Salt, because, as Salt is unprofitable to August. lib. 16. de Civit. Dei, cap. 30. Rupert. lib. 6. in Gen. c. 12. Luke 9. 2 Pet. 2. 20. itself, yet other things are made savoury hereby, so others may be made wise by beholding or considering this, not to look back when they have put their hand to the Plow, that is, when by repentance they have escaped the filthiness of the World, not to be again entangled. The place, where this unsuccessful Metamorphosis was made, was between Sodom and Zoar, in the Plain there: For Brocardus saith, that traveling in those parts, he took great pains to see it, Brocard. descriptione te●rae sanctae parte, c. 7 but it was so difficult to come unto it, and by the way were such field beasts and men-killers called Bedwini, as he was certified by such as dwelled near to those parts, that without peril of death he could not. These things being thus done, Abraham is said early in the morning to have Verse 27. Verse 28. Verse 29. looked towards Sodom, and behold, a thick smoke ascended, as the smoke of a Furnace. But God remembered Abraham, and sent Lot out of the midst of that overthrow. Abraham in looking towards Sodom on a fire did not any thing forbidden him, as Lots wife, neither did he it out of infidelity, but because he believed, and was solicitous for the safety of the place, and specially for Lot. And it is not without a singular providence, that he is made an eye-witnesse of this destruction, that he might tell it forth to others, and admonish them to take heed of sin hereby, that none might afterwards say, that it was a thing natural in that country, it having been always so. Whereas God is said, in delivering Lot, to have remembered Abraham, this is not to be understood, as if for the righteousness of Abraham Lot were preserved: for Saint Peter ascribeth 2 Pet. 2 7, 8. it to Lots own righteousness, but it is thus spoken to show, that God thought upon the petition of Abraham, not to destroy the righteous with the wicked, so Musculus. But Calvin saith, that God had both respect to Lots justice Musculus. Calvin. and to that league of friendship, into which he had taken Abraham, saving Lot the rather for his sake, that we might be comforted in respect of Gods hearing us for ourselves, being assured, that he will do so much more, then one praying for another being far remote. I rest in the former, as a leader unto this, whereunto if this be added, it will be more full. Yet to speak properly, God saveth no man for his own righteousness, but of mercy, onely it is thus spoken to encourage men to be righteous& godly, seeing unto such, Gods mercy shall upon all occasions be extended. Happily also this clause of Gods remembering Abraham is put in here, because as he saw signs of the destruction of Sodom, so by some means he knew at that time of Lots deliverance. And Lot went up from Zoar, and dwelled in the Mountain, and his two daughters Verse 30. Hieron. tradit. Hebr. with him, because he feared to dwell in Zoar. Jerome saith, that forsomuch as Zoar before called Bela, according to the signification of the word ( devouring) was in danger after of being devoured in an earthquake, to which it was much subject, he thought that the other four Cities, which seemed more safe, being destroyed, this was much less likely to escape long, forsomuch as the people there were as wicked, wherefore he removed soon from thence again, to the Mountain, the place before appointed unto him. Thus unstable and uncertain shall he always be, that going from the Word of the Lord, chooseth rather to follow the dictate of his own reason, although he may sometime rest secure upon a new promise, yet his own conscience shall convince and condemn him, as having done foolishly, so that even when he needeth not, he shall be driven hereby to go from his own choice to that which before was so displeasing unto him. Wherefore let us without projecting this or that, simply obey the Lord in that which we know to be his will in every thing, and refrain to follow the suggestions of carnal reason. In the Mountain Lot with his two daughters dwelleth in a Cave. Then the first born said to to the younger, Come, let us make our father drink Wine, and we will lye with him, that we may preserve seed of our father, for he is old, and Verse 31. Verse 32. there is not a man in the earth to come in unto us after the manner of all the earth, &c. Some, saith Vatablus, hold, that Lots daughters thought there were no more left alive in the world, but their father and they two, but that they could not think so, is plain, because they saw people living still in Zoar, and they knew, that the Vatablus. burning was not general, but of that tract of ground about Sodom and Gomorrah and those Cities near adjoining onely, and they knew also, that they had a great uncle Abraham, with his great family living not far off: wherefore this was not the ground of their consultation to lie with their father, but because they thought, that this solitary place must be always the place of their abode, and they must have no communion with any other people. He also saith, that it is most probable, that they had servants with them: because otherwise how should provision for their sustenance have been brought thither, but they thought scorn of joining themselves to such base persons. But herein I cannot subscribe, for whence should they have such servants, when as it is expressly said, that Lot onely and his wife and two daughters were by the Angels taken by the hand and borough miraculously out of Sodom. Wherefore their servants were left behind and perished with that impure people, and for their provision carrying, it is more probable, that they brought enough with them for a certain time themselves to sustain them there. For it cannot be thought to have been long after their coming to this place, that they consulted thus to act so horrible a sin, because what provision soever they could bring, would in a short time be spent, and so they must have been destitute without taking some other course for a new supply, as Vatablus himself also saith. The rabbins of the Jews are bold, according to their manner to feign, that although Rabbini. they brought no wine thither, God did miraculously supply them herewith. But far be it from us to think, that he would minister the matter of drunkenness and incest unto them by miracle. They brought it doubtless with them from Zoar, for from Sodom, by reason of their hasty coming away, they could not. Now although Vatablus be against that opinion, that Lots daughters supposed all men to have been destroyed, yet it is to be known, that all Epxositours generally of old have held, that they thought so. Origen saith, that they had heard of the destruction of Origen. the World by fire, which should afterwards be, and therefore supposing this to be the time, they out of a womanish creduliey thought that not onely Sodom, but all cities and capitains were now destroyed with their inhabitants, and therefore, howsoevr they knew incest to be abominable, yet they thought they should offend more, if in avoiding they should suffer mankind utterly to perish, then in consenting to seek the preservation and increase thereof again. Thus also Chrysostome, who by this reason pronounceth them to be Chrysost. Hom. 44. Ambros lib. 1. de Abraham. cap. 6. Theod. quaest. 60 in Gen. iron. lib. 4. c. 51. August. contra Faust. lib. 22. cap. 43. without fault in thus seeking to have issue by their father. So likewise Ambrose, and Theodoret, and Irenaeus, and Josephus, lib. 1. Antiqu. &c. It was indeed a foolish opinion in them, because they saw Zoar to stand still, and it is likely, that from the Mountain they might see other places: but for their innocency, I can by no means assent to these Ancients, but rather hold with Augustine, that they sinned against nature in seeking to have their father lie with them, such a conjunction being not onely forbidden by Gods Law, but by the law of nature, commonwealth no man can dispense. They should have committed the care of posterity to their father, and not have attempted any thing for this end, before they had acquainted him therewith, by whom they should have been ruled. But they growing in their conscience, that their father would have abhorred from such a foul fact, if they had consulted with him, go cunningly to work, and by deceiving him effect it. A prodigious thing, saith Calvin, after so dreadful a judgement upon whole Cities, for confused Calvin. and foul copulations, that they should yet immediately after dare to run into the like sin, wherefore although the mere desire of posterity for the preservation of mankind, and not brutish lust carried them on to lie thus with their Father, and hereby their fault is extenuated, yet they cannot possibly hereby be justified. It was not a single but a double fault, which they committed. 1 In making Lot drunken. 2 In lying incestuously with him. For when the one said to the other, Come, and let us make our Father drink Wine, her meaning was, to make him drunken with Wine, as the word also is rendered in the vulgar Latin translation. But whilst the Daughters sinned in giving him Wine unto drunkenness, what is to be thought of him for drinking so liberally thereof? Some conjecture, that it was mingled with something apt to make him drunken, although he took but a little, and so excuse him, others that he was not deceived by any mixture, because if so, where should they have gotten it? for it is not likely, that they thought upon this, till they were come out of Zoar, and so had it not thence. But they say, that Lot drank more liberally the Wine offered him at this time by his Daughters, to recreate his sorrowful mind, after the loss of all his goods, and friends in Sodom, and his dear Wife, and whilst he did thus was overtaken unawares, so Chrysostom and Theodoret, and Tho. Aquinas, who therefore excuse Chrysost. hom. 44 Theod. in Gen. quaest. 69. Thom. Aquinas sec●n●â secundae, quaest. 150. August. lib. 22. contra Faustum cap. 43. Lot, as not sinning herein. But Augustine contrariwise saith, that it did not become a just man to admit of such a consolation, and that he should have refused to have taken cup after cup, being offered by his Daughters unto him: because the eternal Law condemneth drunkenness, which admitteth not of the taking of meat and drink according to a natural order, but for the preservation of health, and therefore he saith, that he sinned not only by incest, but before that by drunkenness. And Origen, although he excuseth him for his incest, yet blameth him for his drunkenness, saying that he was no perfect just man, but a Origen. Hom. 5. in Gen. certain kind of middle man betwixt righteous and wicked, the best thing in him being his hospitality, for which and not for any other virtue he was preserved from that burning. With Augustine agreeth Calvin and Musculus,& generally all our new Writers, that Lot cannot rightly be excused either for his drunkenness or incest, not for the first, because he should have refused the excessive quantity of Wine offered him, nor for the second, because it followed upon the former, from his drunkenness it came, that he was deceived and committed incest, and such as the three is, such is the fruit, wherefore this springing from the immoderate drinking of Wine, which was a 'vice in him, must needs be vicious also, yet for Origens debasing of him, it is contrary to the testimony of Saint Peter, who speaking of Lot saith, that God spared 2 Pet. 2. 7, 8. just Lot, and again, that righteous man in hearing and seeng vexed his righteous soul, &c. wherefore he was a perfect good and just man, as flesh and blood permitteth, subtilest we carry it about with us, but subject to falling, as all are, when he was not upheld by grace, yet these his falls are somewhat extenuated, the first, because he drank Wine the more liberally to cheer him, as his necessity then required, he being full of heaviness, and in a dark and uncomfortable place, and the second, because he did it ignorantly, being in a dead sleep, the devil happily making him to dream of lying with his Wife, when he got his Daughter with child. For it is said, that he knew not, when she lay down, or when she rose up. Calvin saith, that it was a judgement of God upon him for his intemperance in drinking Wine, that he lay Calvin. like a dead body for a time, so that his Daughters then might do any thing with him, he not growing thereof. Lyranus saith, that it is the opinion of Lyranus. the Hebrews, that Lot indeed was fast asleep, when his Daughter lay down by him, and when she rose up, but that he was awake, when he did that foul act, but so oppressed with drunkenness in his brain, that he considered not with whom he lay, neither did he remember that he had now no Wife: for it seemeth impossible to them, that a man should do such an act, but waking, and therefore Lyranus followeth the same, and some others, but the ground hereof is very weak, seeing in the time of sleep in dreams men do many things, not only to the sending forth of seed, but also to rising up and walking about. But why did the Lord suffer these things to be thus done to the disgrace of just a man? It is answered generally by all, that we might learn by this example, what a dangerous thing it is to be drunken, that we might the more carefully keep ourselves from it all the dayes of our lives: for there is no sin, how foul soever, but a man shall lie open unto it, if he admitteth of drunkenness. We ought to learn from hence, saith Ambrose, to flee drunkenness, which maketh us that we cannot flee most gross sins. For those things, that being sober we take heed of, Ambros. lib. 1. de Abrah. cap. 6. Quae sobris cavemus per cbrietatem ignorants committemus. Inflammat lib dinem, subruit mentem, animum capit, et sensum extorquet. Instruant nos Patriarchae non solùm docentes, sederrantes, ideo iteratur exemplum ebrietatis, ut confirma●etur Magisterium cautionis. we ignorantly commit being drunken. drunkenness inflameth lust, overwhelmeth the mind, taketh the understanding, and wresteth away the sense. Wherefore drink thou so, as not to be taken, let the patriarches instruct thee, not only teaching, but erring, Noah and Lot, the example is iterated, that the Magistery of caution might be confirmed, wherefore the drunkards of these times do altogether pervert this example, by making it a ground of licentiousness, which is a caveat against drunkenness to all, that would not from hence go on to most horrible offences. Some say that Lot was punished with this double fall for his double infidelity, in refusing to go to the mountain, 2 in going thither, when he had a promise of safety in Zoar. And there may be other reasons rendered also, as that we may see how dangerous it is for a man to live with women alone to take heed hereof, and that we might see what the power and grace of God is, and how his providence worketh even in the vilest actions to bring good out of them, seeing of this incest cometh Moab, and after Ruth, the Mother of a most royal line, of which Christ afterwards came. Moreover, this was permitted, that every one considering, how subject he is to sin, might skulk in humility and fear continually. Lastly, he is suffered to fall by drunkenness, not only once, but the second time, that we might know, how dangerous it is to be once overcome by intemperance or any 'vice, for it will not so leave us, but having gotten the victory, fail us again and again. CHAP. XX. ANd Abraham went from thence towards the South-countrey, and dwelled between Verse 1. Cadesh and Shur, and sojourned in Gerar. This Gerar was a City of the Philistines, being the outermost of the land of Canaan, six miles from the place, where Abraham dwelled before, and towards Egypt. It stood between two Wildernesses, the one called Shur next Hieron. de locis Hebr. to the Red-Sea, and the other extended to the wilderness of the Saracens, called Cadesh, according to Jerome. Gerar had the name from Gur, signifying a stranger, happily because it was a place, to which strangers often resorted in their travel, for which cause the Hebrewes say, that Abraham removed thither that he might have oftener occasions to exercise his hospitality, which Hebraei. he could not do in the Plain of Mamre, where he dwelled before. But the conjecture of others seemeth more probable, that he removed thither, because in his former place he was much annoyed now with the stink coming from the Cities newly burnt, and it irked him daily to behold such a spectacle of misery Musculus. and desolation, but because the reason is not revealed, why he removed, we can say nothing certainly, onely this is most probable, because he removed soon after the burning of Sodom, even in the same year. All the rest of this Chapter is spent in telling how Abimelech the King of Vers. 2, 3, 4, &c. this Gerar took Sarah unto him, because Abraham had said of her, she is my sister, but God suffered him not to go in unto her, for he appeared to him in a dream, and charged him to restore her, &c. For the thing done here in general, it is the same with that before commemorated, Chap. 1●. 11. and therefore the reader may have recourse thither for the clearing of the questions, that generally arise here: onely I will add out of Ferus, that Sarah being now old and in Captivity, yet seemed amiable to these Heathen people, was a type of the true religion, the beauty whereof never fadeth, so that the Heathen, amongst whom the Jews lived sometimes in misery, yet were taken with the love of their manner of worshipping God, and transferred it to their Idols. For other particular passages, as first, that God appeared to Abimelech in a dream threatening him, to whom he pleaded his innocency, whereas he did not so to Pharaoh upon the like occasion, but presently plagued him and all his house, the reason hereof might be, because Pharaoh was a sensual and cruel King, and one who had in all likelihood offended often by giving himself over to inordinate lusts before, but Abimelech was just and righteous, as he here pleadeth, according to his name Abimelech my father the King, being not a Tyrant, but administering justice to all, and tendering the good of those that lived under him, as a father the good of his children, as indeed all Kings ought to do. That he feared God and eschewed evil, appeareth by the Lords anwer to him. I know that thou didst this in the integrity of thy heart, Wherefore even Verse 6. among the Heathen there were some, that applied their mindes to justice and righteousness out of the light of nature, as Saint Paul also teacheth, Rom. 2. 15. Ferus saith, that some hold Abimelech not to have been just, but to have feigned it, some, that he was just onely in this matter, but he proveth him truly just, as Job& Naaman, who were also Gentiles. 1 Because God spake unto him, and assented to his plea. 2 He readily obeied God in restoring Sarah. Secondly, it is expressly noted, that Abimelech had not come near her, v. 4. and I suffered thee not to touch her, but of Pharaoh it is not said so, the reason why this is here expressed, but there passed over in silence, although Musculus. we doubt not but there she was kept from being defiled also, was, because she was now going with Isaac, that we might be assured, that he came of Abraham, and not of any other man. Thirdly, Abimelech is threatened with death even after his apology made for himself, being also approved by the Lord, which may seem strange: but although he were a man of an innocent life, yet he was a man, and so subject to be tempted by beauty, and for this cause to prevent all temptations the Lord doth yet threaten him thus severely. Fourthly, the Lord willeth him to restore Abraham his Wife, because he was a Prophet, and he should pray for him; and he should live. How diversely the word Prophet is taken, I have shewed upon 1 Cor. 14. Here Abraham is so called for the Revelations which he had from the Lord. The meaning is, that he was dear unto him, and such an one as to whom he did use to reveal his secrets, as to his friend, and therefore if he did him any injury he might assuredly expect most severe punishments, whereas, if he did him right in respect of that wrong, which he had unwittingly offered unto him, through Abrahams interceding for him, the Lord would avert the death threatened from him, and he should live, notwithstanding that which he had hitherto said in terrifying of him, which is not spoken, as though a man in misery shall not be heard without the intercession of another, but to commend to all men in the time of misery fleeing to the Prophets and Ministers of God also that James 5. 16. they may be healed. The Popish lay hold upon this to prove praying to Saints departed lawful: but Abraham was not now dead, but living, and therefore howsoever the help of his prayers might be craved, it followeth not, that being dead they might be sought also. For since his death the Prophet Esay doth teach, that the prayers of holy men being dead, are no more to be sought for, saith, Abraham knoweth us not, &c. If it shall seem, that Abrahams prayers Esay 63 16. were not necessary for Abimelech, if he restored Sarah to him again immediately, because he had not sinned, and that which he had done, was out of ignorance. I answer, hereby it appeareth, that sin is not only of knowledge but of ignorance, and to sin even of ignorance is dangerous and deadly. In saying that Abraham was a Prophet, and would pray for him, the goodness of Prophets and holy men is intimated, they are ready to requited good for evil, and not to stomach injuries offered unto them, as the wicked do, and to these Ferus addeth one more, he is a Prophet, and so knoweth that thou hast not touched her, which will make him the more ready to forgive thee this injury. Fifthly, Abimelech being thus warned, riseth early in the morning, and calleth his servants about him to tell them of the vision, then Verse 8, 9, 10. he calleth for Abraham, and expostulateth with him for his dissembling Sarah to be his Sister only, as the King conceived, and not his wife, acknowledging withall his own great sin, although he were ignorant of it. The good King delayeth not to do as God had warned him, but goeth about it betimes in the morning, and to the end that his servants might be the more moved to fear God, he first declareth the vision to them, who indeed were terrified hereby. And as touching Abraham, as he doth not excuse himself, so he chargeth him to have been the cause that he was towards so great a sin: for thus he calleth Adultery, as it is indeed, Heb. 13. 4. and therefore not so to be lenified, as it is amongst some: for hereby many miseries were brought upon David; Paris his adultery with Helena was the ruin of Troy, and the adultery of Sixtus tarqvinius King of the Romans with Lucretia was the overthrow of all regal power in that great Monarchy. The King also asketh Abraham, what he saw, that he so dissembled, as showing to be willing to amend it. sixthly, Abraham answereth, that he thought, that the fear of Verse 11, 12, 13 God was not in that place, and therefore he should be in danger of his life for her, if she were known to be his wife, and yet he justifieth, that she was his Sister, the Daughter of his Father, but not of his Mother, &c. About Abrahams saying, that Sarah was his sister, what the divers opinion are, see before, Chap. 11. 29. Seventhly, Abimelech giveth to Abraham Oxen and Sheep and servants, and restoreth Sarah unto him, profferring him withal to dwell where he would in his country. And to Sarah he said; Behold, I have given thy brother a thousand pieces of silver: behold, he is a covering of the eyes to all that are with Verse 14, 15, 16 thee, and with all others: thus she was reproved. The ambiguity of the Hebrew words here used, hath given occasion to expositors to differ much in Translating and giving the sense of them. For {αβγδ} first, is both of the Masculine& Neuter Gender, and so may, being refer-to Abraham, be translated, He, or to the gift of a thousand pieces of silver, It. Again, {αβγδ} eyes may be taken either for her eyes, or eyes in general. Lastly, {αβγδ}, to all with thee, is either Feminine or Masculine, and so may be referred either to her maids, or to others also. If by {αβγδ} as is most probable, Abraham be understood, because he saith, I have given to thy brother a thousand pieces of silver, immediately before, the sense is, as Calvin hath it, Calvin. he being thy husband, is a Covering or Veil unto thee, to keep thee from the beholding of any other man, to whom if thou wert not joned in marriage indeed, thou shouldst lye open to be taken by another, but now thou art under his shelter so defended that none may presume to take thee, wherefore thou didst ill to uncover thyself, as it were by dissembling him not to be thine husband, but saying that he was thy brother, and thus Moses noteth, that she was reproved by the Heathen King, which was a shane for her, the Mother Vatablus. of the Faithful, that she should do so, as to deserve to be schooled by such an one. Thus also Vatablus, who saith, that she was thus reproved, and taught to say no more that Abraham was her brother, whereby any other might afterwords be deceived. But what is meant by these words, and to all that are with thee, and with all others? To this Cajetan speaketh best of any, he is a covering to thine eyes, being known to be thine husband to keep all that are about Cajetan. thee from desiring to enjoy thy beauty, and all others, who are strangers, that may happen at any time to see thee. And therefore Sarah is hereby implicitly admonished to aclowledge him to be her husband, wheresoever she should come hereafter, and because she did not so at this time, she was hereby reproved. Others referring {αβγδ} to the gift given, understand the words thus, Hebraei. this gift, which I have given to thy brother, shall be a defence to thee, to all about thee, that I have not abused thee and sent thee away empty, but being compelled by the Lord have delivered thee again pure and undefiled to thy husband. Others thus, it shall be to buy ornaments to cover thy beauty, and Guili. Hamerus. thy maides with thee, that none may be any more entangled hereby. Other Expositions for brevities sake I omit, as being further fetched. But as by those that follow the Hebrew these Expositions are made, so the Septuagint rendering it otherwise, are followed by some. These shall be for a price of thy face, Chrysos. hom. 45. in Gen. and to all that are with thee, and speak all things truly; according to which Chrysostome going saith, For a recompense, because unwittingly I took thee into mine house, which may redound to thy reproach, and was an injury to thy brother, I have given these thousand pieces. Do thou therefore now speak the truth, both touching my being deceived, and touching my not coming near thee in all this time, that he being fully satisfied may pray for me: and much like to this saith the Chaldee Paraphrast, Behold, this is for thee a veil of honour, because I sent and took thee, and saw thee and all that are with thee, and thou hast been found true in all which thou hast said. But it is best to rest in the first Chal. Paraphra. Exposition. Now for the sum of money given, a thousand pieces of silver, it is is to be understood, that Ceseph, a piece of silver, and a Shickle is all one, as appeareth by comparing with this place, Gen. 23. 16. 34, 21. 2 Sam. 18. 11. 12. and this is half an ounce, that is, two shillings six pence, so that a thousand pieces were a hundred twenty five pound. Rupertus writing of the twice taking away of Sarah from Abraham saith, that hereby was prefigured the double captivity of the children of Israel, the Rupert lib. 6. in Gen. c. 15. one in Egypt, from whence they were brought out, the Egyptians being smitten with divers plagues, and being hereby constrained, forcing them to be gone in hast, the other into Babylon, from whence they returned being by Cyrus much honoured and desired to offer Sacrifice for him and his. So Abraham prayed, and God healed Abimelech, and his wife, and his maid servants, Verse 17. and they bare children: for the Lord had fast closed up all the wombs of the house of Abimelech, &c. We red not of any disease laid upon Abimelech before, and yet by these words it seemeth, that he was sick, but now healed, and so expositors generally think, and Josephus expressly saith, that he was smitten with so sore a disease, Joseph. Antiq. lib 1. Aven▪ Ezra. that the Physicians despaired of his recovery. But Aben-Ezra contrariwise saith, that he had no disease laid upon him, but upon his women was laid that which is here mentioned, their wombs were closed up, and therefore being upon Abrahams prayer now opened again, he is said to have been healed. And the closing up of the womb, is generally expounded of those that were great with child, so that they could not now be delivered, although the full time were come, which put them to exceeding great torment. But it is plain, that some iudgement was laid upon Abimelech, and not upon his women onely, because it is said, The Lord healed him, and his wife, &c. Wherefore there was something, whereof he also needed to be healed. And as touching the women then with child, it is too restrained an exposition to interpret this closing up of the womb onely of them, because it is said, God had closed Calvin. all the wombs. Calvin saith, that either this judgement was then perceived, by a way unknown to us, or because it may be doubted, how in so short a time, ( viz. betwixt Sarahs impregnation, and puerperium) this could be perceived: touching all, he thinketh that this History may be misplaced, these things happening before the promise of a child to Sarah. But if such a misplacing should be yielded to, there would follow much confusion in the History. I take it, that it is much better to hold, that wombs were not onely shut up in respect of bringing forth, but also of copulation and conception,& Abimelech was strike with an impotency unto generation and coition, whereby he was kept from Sarah and all others, but now was healed hereof, and so all things here will excellently agree, and the reason will be plain, why Abimelech is said to have been healed, and of the shutting up of all wombs in his house. His maid-servants were such, as he took unto him, besides his wife, from amongst his servants to be his concubines. CHAP. XXI. IN the beginning of this chapter is set forth the performance of Gods promise Verse 1. Verse 2. Vers. 3, 4, 5, 6, 7 to Sarah, at his appointed time in giving her a son, who is called, as was before appointed, Isaac, at which she laugheth and greatly rejoyeth, according to the signification of the name, and Abraham circumciseth him at eight dayes old, and now saith Ferus, Abraham saw Christs day and rejoiced, for this promise of having a son by Sarah being performed, he was the more assured of the performance of that touching the Seed to come, in whom all the Nations of the earth should be blessed, and this made him most of all to laugh and rejoice. And it is to be noted, that Sarah in her rejoicing saith, Who would have said that Sarah should have given children suck? For hence it may be gathered, that Sarah being thus old yet had milk and suckled her son, and by that which is said, verse 8. The child grew, and was weaned, it appeareth, that she had milk in abundance to nourish him, till he was grown to that strength, that he might be taken from the dug, and be fed with other meat, wherein Gods great power did yet more appear, in that he did not onely make the barren aged to bear, but also made her like unto a younger woman full of milk, for the nourishing of her child. But why doth she speak of giving children suck, when as she had but one onely? The Jews, saith Calvin, feign, Calvin. that it was commonly reported, that Sarahs child was supposititious and none of her own, wherefore other children were brought to suck of her for a trial: but to see that child, which she had to suck of her was as great a proof, and therefore this is an idle fiction. It is a common phrase of speech to say of her who giveth suck to a child, that she giveth children suck. From Sarahs Mothers ought to give suck to their own. giving suck to him whom she bare, it is commonly gathered, that it is a most natural thing for all mothers, unless they be necessary hindered, to give suck to their own children; so that if any to avoid the tediousness hereof, put them out to be nursed, they sin against nature. The breasts and milk given unto them for this purpose are abused contrary to the ordinance of God. Phavorinus the Philosopher calleth such mothers a certain imperfect& half kind Phavorinus, Imperfectum quoddam,& dimidiatum matris genus. Quale enim est in utero aluisse quod non videbant sauguine suo, at non alere postea suo lact quod vident jam viventem, hominem,& offi ia matris implorantem. of mothers, casting their children away from them, so soon, as they had born them. What a thing is this, saith he, with their blood to nourish them, which they saw not, and when they see them living, and men, and imploring the mothers office, to deny to nourish them with their milk? Moreover, it availeth much, with whose milk a child be nourished: for as the force and nature of the genital seed availeth to form the similtudes of the body and mind, so the milk doth avail to form the wit and other virtues and properties. And that this is so, appeareth by other creatures, because a Lamb being nourished with Goats milk, and a Kid with Sheeps, the wool of the one is made more harsh, and the hair of the other softer; and as trees, which bear fruit are nourished in more pleasant or sour grounds, so they bear fruits of a more pleasing or sour taste, and all the force lieth not in the seeds, of which they come. Lastly, they which put their children forth to be nourished, do cut off that band of the mind and love, whereby nature hath knit together parents and children, or at the least do diminish and wear it out. For when the child is put out of the mothers sight, that vigour of motherly affection is by little and little extinguished, and the affection of the infant is taken up with her onely that nourisheth it, and the sense and affection to the mother that bare it becometh none, as it happeneth to children exposed; and so the affection to the parents afterwards is for most part onely civill and opionative, and not natural. It is a property required in a Widow to be taken into the service of the Church, if she hath nourished up her own children. 1 Tim. 5. 10. And the child grew, and was weaned, and Abraham made a great feast the same Verse 8. day, that Isaac was weaned. It may seem strange, that Moses should insert this into his History, as not being material to be known, but he doth it for the mocking of Ishmael, and his exposing hereupon that happened at this time, being full of Divine mysteries. Augustine and Ambrose and some others of the Ancients have held, that Aug. quaest. 50. in Gen. ● Ambros. lib. 1. de Abrah. cap. 7. 1 Cor. 3. Rupert. lib. 6. in Gen. c. 19. no reason could be yielded of telling this, but a mystical reason, viz. to set forth the great joy, which is, when any grow from being children, which have need of milk, as the Apostle saith, to that strength, that they can eat strong meat. And this is further explained by Rupertus to be, when leaving the rudiments of the ceremonial law, they rely onely upon the sacrifice of Christs body and blood, which he offered up for us: for when men come to this, thereis cause of great joy& feasting indeed. Of following any such mystical sense I can see no reason here, only by way of allusion it maybe thus applied, the plain meaning being, as was said before, to bring in Ishmaels mocking, &c. and to show, how much Abraham made account of this blessing of the Lord, in that he called in his neighbours and friends to rejoice with him for his son Isaac now grown strong, and fit to eat meat like a man; happily he feasted, when he was born or circumcised: But this is passed over in silence, because no such thing happened then, as for which his feasting should be recorded, but now onely, thus Calvin also and our new Writers generally. And yet it may be, and Calvin. I think rather, that he made no feast for him till now, according to the custom of the country wherein he lived, which was, when the child began to eat meat, to invite many to come and eat together for joy, for circumcision was painful, therefore not for feasting. Two reasons are rendered by Ferus of this feast 1 The custom of the place. 2 Mystically, to show, that when we are weaned from fleshly and sinful ways, the Lord will feast our souls with heavenly joys. At what age Isaac was weaned I find nothing certain, for some say, at two yeers old, some at three, and some at five, and some at twelve, it is most Lyranus. probable at two or three, because although the infancy was longer then now it is, as men lived longer, yet it is not likely, that it was above twice so long, and two or three yeeres was a sufficient time. And Sarah saw the son of Hagar mocking. 10 Wherefore she said to Abraham, Verse 9. Cast out this bond-woman and her son, &c. The word translated mocking, is the same with that from which Isaac is derived, Vatablus. {αβγδ}, wherefore it is thought, that he mocked at his name, and at the great joy, that was for this child, thus proudly contemning the grace of of God in him, and turning it into derision, as if he thought him but a younger brother, and himself the better man, because elder. Wherefore it was not a laughing after the manner of Abraham and Sarah for joy, but a Dog-like subsannation and girning at him. And this it was that moved Sarah to such indignation, that she could no longer endure him in the house, because to a godly mind nothing is so intolerable, as to see the grace of God derided, Hieron. in Gal. 4. thus Vatablus; and Jerome not much differing saith, that he making account of the right of the first-born for his eldership derided him as a younger brother, and unworthy for whom such joy should be made, being herein a type of the Jews lifted up, and for their privileges, insulting over the Church of the Gentiles. Chrysostome expoundeth this mocking, as if it were nothing but Chrysost. hom. 46. in Gen. a playing familiarly with him, as being his equal, whereby Sarah gathered, that if Abraham and she should die, he would stand for as good a part in their estate, as her son Isaac. But it is not likely, that Sarah would have been so greatly moved at their familiarity, neither would Saint Paul have called this a Gal. 4. Lyranus. persecution, as he doth. The Hebrewes, whom Lyranus followeth, say, that he both challenged the rights of the first-borne, and made Idols in sport, and used Isaac obscoenely, unto which divers significations of the word he draweth some otherr passages of the holy Scripture. But I rest in the former exposition. Ishmael is a type herein of profane men, who mock at the grace in the godly, through presumption bearing themselves, as if they doubted not of attaining to the rights of the first-borne, holding the gracious carriage and conversation Gal. 4. 28. of the godly to be but foolish preciseness. But herein they bewray themselves to be children of the flesh,& of the bond-woman, that shall be cast out, for by the speech of Sarah, it may be gathered, that his laughing was about the inheritance, because she said, he shall not inherit with my son. Origen expounding Origen. in Gen. 21. this mocking of playing, wherein no fault could justly be found: for what harm is there or offence in childrens playing one with another? draweth it to another Allegory, understanding by Sarah, virtue, by Isaac, the Spirit, and by Ishmael the Flesh: for so likewise when the flesh fawneth upon the spirit and enticeth to sin, virtue is offended, as at a persecution raised up, seeing fleshly lusts do fight against the soul, and therefore biddeth, that they should be cast out, and not suffered to have any room in our hearts. But this is onely a strain of his wit, and groundless, because he excuseth Ishmael from fault, whereas he is said to persecute, Gal. 4. 26. And the saying was very grievous in Abrahams sight, because of his son. And Verse 11. 12. God said unto him, &c. Abrahams natural affection was such towards his son Ishmael, as he had also at other times declared, that he could not but be grieved to do, as Sarah desired, thinking this motion to come merely from her, yet when he understood it to be the will of the Lord, against his own love and affection he obeyeth. Sarah doubtless was moved by a secret divine instinct, to require this, although she then knew not so much, but did it out of an indignation taken at Hagar and her son: but the Lord maketh it soon to appear, that this thing came from him, in willing Abraham to do, as Sarah had said. But for somuch as Abraham was a Prophet, why was not the mystery, of this first revealed unto him? To this Augustine answering a little otherwise at the first afterwards, saith that both he and Sarah were ignorant of this mystery, Aug. quaest. 51. in Gen. but she spake herein prophetically, not knowing that she did so, out of a womanish mind, being moved by the pride of her hand-maid. All this is by the Apostle turned into an Allegory, Gal. 4. by the son of Hagar those that seek justification by the works of the Law being set forth, and by the son of Sarah, those that seek it only by faith in Christ, for these shall finally inherit in Heaven, and those shall be cast out. And Abraham rose up early in the morning, and took Bread and a bottle of water, Verse 14. and gave it to Hagar, ( putting it upon her shoulder) and the child, and sent her away, &c. According to this reading it may seem, that Ishmael, as well as the bread and bottle, was put upon Hagars shoulder, whereupon some have troubled themselves to resolve, how Ishmael being now 18 or 19 yeares old could be set upon Hagars shoulder. But both Jerom and Augustine have August. Hieronym. well cleared this, saying, that these words, the child have reference to the verb ( gave) and not to this, putting it upon her sh●ulder. The vulgar latin, to make it more plain readeth the words thus, Tollens panem& utrem aquae imposuit scapulae ejus, tradiditque puerum,& dimisit eam. But it may justly be enquired, why Abraham being so wealthy would sand Hagar and his son Ishmael away so meanly provided, this not being desired by Sarah, or appointed Deut. 15. 13. Cajetan. by the Lord, yea contrariwise, when a law was made afterwards of letting a servant go free, it is appointed, that he should not be sent away empty, but he must have something out of the flocks given unto him, of the floor and of the winepress? Some have thought, that they were not sent away with so little, as the words do sound, but that by bread and water all necessaries for the sustentation of life are to be understood, meat, drink, apparel, servants to attend them, and beasts to carry them. But this is a fond conceit, and contrary to all circumstances of the Text, a bottle of water put upon her shoulder, and the failing of the water in a short time, &c. Wherefore it is certain, that he gave her now no more, then is expressly mentioned. For anwer then, it is to be held, that Abraham believed in Theod. quaest. 71 in Gen. Adeò divinis de Ishmaele promissis credidit, ut non d●tis eis servis, aut ancillis, aurovel argen●o, said paucis panibus& utre aquae domo amandaverit, &c. Calvin. Tostatus. Gen. 25. God, who had promised him to make Ishmael a great Nation, and in this confidence, that God would provide for him, he regardeth not to sand them away better provided with abundance of victuals, or Gold, or Silver, or Servants, but with a few loves of bread, and a bottle of water. Thus Theodoret. Moreover, it is to be understood, that they were not sent far off, but into the wilderness of Paran, and Beersheba, where Ishmael dwelled always after, and by his Father something might after this be given unto him, and that they might not wander far off, but that he might still have them near unto him, Calvin thinketh, that he sent them out thus slenderly provided. So likewise Tostatus, who saith, that when Abraham afterwards gave gifts to the sons of his Concubines, this of Hagar, and those of Keturah were meant. But what if we shall say, that God would have them thus exposed, having only some provision for the present, for a figure, to show, how reprobates shall be rejected, no part or portion of the Heavenly inheritance being bestowed upon them, but all upon elect Isaac. They being cast out are suffered to come to extreme want, before they are supplied, that they might be punished for their sins. 2 That they might be moved to call upon God, and the more sensibly affencted with his benefits. 3 To show the miseries of those that by their ill demeanour are cast out of the Church, or go therefrom through error, they are presently in danger of perishing, so Ferus. Hagar being thus dismissed, wandered in the wilderness of Beersheba, and Verse 15. the water was spent in the bottle, and she cast the Child under one of the shrubs, &c. That which is here said in calling Ishmael the child, and of her casting him under a shrub may seem not so well to agree with his age. Wherefore it is not to be understood, as if she carried him in her arms, and thence cast him down, but in her mind and eye, and solicitous care, from whence she cast him, as it were, leaving him to die under a shrub, when she went out of the sight of him, thus also Augustine and Jerome. And as for his being called a child, Jerome saith, it is a property of the Hebrew tongue to call all August. quaest. 54. in Gen. Hieron. in tradit. Hebr. Vatablus. sons and Daughters so in respect of their Parents, and in a barbarous language, even now all sons are called Infants at what age soever. Ishmael, saith Vatablus, was sick with thirst, of an Ague, whom therefore Hagar cherished in her bosom, till she thought his life was now ready to depart from him, and then she laid him down and went from the sight of him. See here, how God bringeth down the proud and scornful, that all may take heed of Calvin. arrogancy and lifting up themselves, considering, what misery attendeth thereupon. Hagar being gone from her child sitteth down and weepeth. And the Verse 16. Verse 17. Lord heard the voice of the child,& the Angel of God called to Hagar from Heaven, &c. What is this, that Hagar weepeth, and the Lord heareth, not her voice, but the voice of the child? To this Calvin and Musculus answer, that he Calvin. Musculus. was heard, because he was Abrahams child, God remembering in this extremity his promise to Abraham of blessing him: because otherwise there was no reason, why one should be heard rather then another, neither of them, as far as we can conjecture, being moved with penitency, for which the Lord should have compassion upon them. It is most probable, that as she wept silently, so Ishmael cried aloud through anguish unto the Lord, and thus he, who promiseth to hear them that call upon him in trouble, heard him in his misery, and calleth to her being solicitous and pensive for him, that she might supply him with that, the want whereof bread that his great sickness. See how full of pitty the Lord is, even to those that are justly plagued for their faults, if in their misery they cry to him, so also he pitied Hagar before being desolate in fleeing from Sarah her mistress for her just correcting of her. And God opened her eyes, and she saw a fountain of water. Some think, that this water sprung then first out of the ground miraculously, but this is rejected, Verse 19. both by Luther and Calvin, because her eyes are said only to have been opened to see it, so that it was before, but she being full of sorrow, her eyes were Luther. Calvin. held that she could not see it. But there might happily be a pit of water hidden so with bushes, that she could not see it, although she looked diligently for it, till the Lord shewed it unto her. Ishmael being herewith refreshed Verse 20, 21 liveth and groweth up in the wilderness of Paran, and became an Archer, and by his Mother a Wife is taken for him out of Egypt. The wilderness of Beersheba, saith one, was 12 miles from Gerar, but the wilderness of Paran H. Bunting. was from thence 80 miles, being in Arabia petrea, taking the name from Paran a City of Arabia derived from fertility. Beershebah is called so by anticipation, because it had this name upon the Covenant made between Abraham and Abimelech hereafter mentioned, Beer being a Well, which Abraham digged, and Sheba an oath, because they swore there either to other. Going from hence to the wilderness of Paran, Ishmael falleth to a course of life, shooting at wild beasts, and pillaging, wherein his posterity the Ishmaelites have followed him ever since living thereupon. I will not here omit the Allegory of Rupertus, who saith, that Hagar was Rupert. lib. 6. in Genec. 22. a figure of the Jewish Synagogue cast out, for deriding the true Isaac Christ Jesus, from their Father Abrahams inheritance carrying upon the shoulder only the literal sense of the Law, wherewith she is overburdened and made crooked: for this, as Peter saith, is such a burden, as neither we nor our Fathers could bear. And thus she and Ishmael both wander, till they are ready to die Acts 15. for thirst, so this Synagogue with her children is in the way of destruction till there seemeth to be no hope of life, and then the veil being taken away from her eyes, she seeth Christ to be a fountain of the water of life, and so bringeth him to her children by preaching and teaching him to be the true Messiah and Saviour. At that time Abimelech and Phicol the chief captain of his Army spake to Verse 22. Verse 23. Abraham, saying, The Lord is with thee in all that thou dost. swear now therefore unto me by God, &c. Abraham dwelling in the land of Abimelech, and beginning now to settle there by his leave, for v. 34. it is said, that he dwelt, in the Philistines country many dayes, the King thinketh it not amiss for the great worthiness of the man in respect of his wisdom and great power& favour that he was in with the Lord, to make a league with him and his posterity for himself and his, supposing happily, that he might in time grow to that greatness, that he or his might attempt to take the kingdom away from him. And for this cause he cometh now and requireth him to swear by the Lord unto him, it being hereby intimated, that he was not an idolater, but one that had some knowledge of the true God. Now this is related by Moses, because it tendeth to show how faithful Abraham was still prosecuted with Gods blessing, so that hereby his amity came to be desirable even to Kings. Ahimelech in requiring Abraham to swear, useth these words, If thou shalt lye unto me, for so the words translated, if thou shalt deal falsely with me, are in the Hebrew, the meaning being, if thou shalt not perform according to the oath, God be judge between us, and revenge the perjury, an ecliptic kind of speech, faith Vatablus, to express thus much. Vatablus. But Abraham reproved Abimelech, for a well, which Abimelechs servants took Verse 25. Verse 26. Verse 27. from him, touching which he excuseth himself, as ignorant thereof. Then Abraham took Oxen and sheep, and gave them to Abimelech, and they made a league. Abraham being required to confirm a league with Abimelech by oath, taketh this opportunity, before he doth so, to reprove Abimelech for a wrong done to him by his servants, that all occasion of offence being taken away, their friendship might stand the more firm. But how may Abraham be justified for blaming the King, who was without fault herein? Answer, Abraham knew not, till now, that it was done without his privity, and happily it was a thing but newly done, so as that he had no opportunity to tell the King of it till now: for it is not probable, but he having found the King so just and friendly unto him hitherto would have been so bold as to tell the King therof, if there had been any opportunity before. For the Oxen and sheep here said to begiven to Abimelech by Abraham, it was done according to the rites of that country, saith Musculus. Calvin saith, that Abraham gave him these, Musculus. Calvin. as a Tribute in acknowledgement of his Lordship over that Land. If it be demanded, whether Abraham did well in yielding subjection thus in that land, which the Lord had promised to him and to his seed? It is answered, that the time of enjoying it was not to come till many yeares after, as the Lord had revealed to him, Gen. 15. and therefore in the mean season he was content himself to live, as a sojourner there, the Dominion of the country being in others. And Abraham set seven lambs of the flock by themselves. Verse 28. Here is another new ceremony, not to confirm the league, which was done before, but to confirm the well in question to Abraham and his for ever. The King therefore, who was Lord of that land, taketh these lambs, as a price of that plate of ground, where the well was digged, that none of Abimelechs servants might challenge Abraham afterwards, saying, What had he to do to dig a well here? And so in memory of the pact about this, the well Verse 31. was called Beersheba, the well of seven, or well of swearing, because they both swore there. And haply, hence an oath came to be called in Hebrew, first {αβγδ} from {αβγδ} seven; But since the Hebrewes have turned it otherwise, saying, that an oath is thus called, because the swearer desireth to be deprived of seven most necessary things, if he sweareth falsely; Bread, Water, Fire, Faith, Pane, aquâ, igne, p●cto, ●●cto, muliere, sepulchro. an House, a Woman, and a Grave. From this Beershebah, the city near being the uttermost of Canaan southward took the name, whence it is said in speaking of the bounds from Dan to Beershebah. And Abraham planted a grove in Beershebah, and called upon the Name of the Lord. Verse 33. The word {αβγδ} a grove is by some translated a three, or trees, by some a Paradise, by the Septuagint a field. But hereby is set forth, how that purposing now to dwell in this place he planted trees about his habitation, that it might be the more commodious for him, and in the place thus made shadowie and delightful with trees, he used to walk to meditate and pray, using it as a Temple to serve the Lord in with sacrificing and doing such rites, as pertained to his worship. In the Targum Hierosolymitanum it is said, Targum Hierosolymitanum. that having entertained strangers he brought them out into this place, knowing them the trees, which he had planted full of most excellent fruit, telling them, that the God of heaven sent all that they had eaten and drunk, and requiring of them therefore nothing else, but that they would aclowledge and serve him, and amend their lives, so dismissing them. For that, which is here said of his calling upon the Name of the Lord, the Calvin. meaning is, that here again as in other places before, he made a profession of serving God, contrary to the manner of the people of those parts, who worshipped Idols. And this we may observe always to have been done by his upon any new favour received at the hands of the Lord, when he came first to any place to abide there, expressing thus his gratitude, and consecrating the place for his habitation: for without thus doing a man cannot expect Gods blessing, or show himself worthy to be his servant. He did never certainly intermit calling upon the Lord, and praising him, but now specially he is noted to have done so in a more solemn and public manner for the quiet here so graciously granted at length unto him, it being by his providence, that the King of that country was moved to come unto him, and to make a league with him, and therefore he imputeth it not to his humanity, but to the eternal God in whom he trusted, and whom he had always found propitious unto him, and therefore he praiseth him therefore, and professeth to rely still upon him, and not upon man, who is mortal and mutable. But it may trouble the reader happily to consider, that Abraham is the first author of hovering God in a grove, and yet this is so much condemned afterwards in his posterity, Hos. 4. and so strictly forbidden, Deut. 12, &c. To this I do not find any thing said amongst my expositors, but it may seem by that which is spoken, Deut. 12. that the Gentiles had learned to serve their idols in such places, whereby they were polluted, and therefore the Lord would restrain his pepole from henceforth from doing the like, and because one place onely was afterwards appointed for public worship, Ferus saith, that by this grove was figured out the planting of Abrahams faith amongst the Gentiles, and the calling upon the Name of the Lord amongst them, who for multitude were as a grove full of trees. Pliny saith, it was an ancient rite in Plin. lib. 12. c. 1. groves and solitary places in silence to worship the Gods, and therefore divers trees were dedicated to them, Jovi Aesculus, Apollini Laurus, Minervae Olea, Veneri Myrtus, Herculi Populus, and other kindes of Gods and Goddesses, Sylvans and fauns, we believe, saith he, do no less impart their Deities to underwoods and groves, then to Heaven itself. Wherefore such abominations having been here committed, it is no marvel, although they were so strictly afterwards interdicted, and a Tabernacle or Temple were rather appointed. Philo yeeldeth divers reasons of forbidding to worship in groves, but saith Philo, lib. 1. de Monarch. nothing of Abrahams practise here, as 1 Because outward pleasure doth not agree with the worship of God, but rather severity. 2 Because dung is brought to such places to make the trees to fructify. 3 Because fruitbeating trees are apt to draw the mind from the worship of God. 4 Because malefactours seek to such places, in the thickness thereof to be hidden in their treachery, and to wait opportunities to do mischief. But none of these reasons serve to condemn it more now then in Abrahams time. Touching Abrahams dwelling in the Philistines country many dayes, it is Verse 34. uncertain how many; Lyranus saith twenty five yeeres; the chronology of the Hebrewes twenty six. But certainly he dwelled there much longer: Chap. 22. for he was still in this place, when he was called out to sacrifice his son Isaac, who was, as the Hebrews say, then thirty seven yeeres old, and after this he returned thither again, but onely he is finally indeed said to have Chap. 23. been in Hebron, when Sarah died, which was about the thirty seventh year, as appeareth by her age a hundred twenty seven yeeres, she being ninety when Isaac was born. To conclude this Chapter, Rupertus draweth Abrahams planting of a grove to an excellent Allegory, saying, that hereby Rupert. lib. 6. in Gen. c. 17. was figured out a thick grove, that should be of the Gentiles, when the faith should be translated from the Jews to them, making a Temple or ample Church of God: For thus the Prophet Esay speaking of them as dwelling in a wilderness saith, I will make to grow in the wilderness, the Cedar, and the thorn, the Myrtle, and the Olive, the fir, the elm, and the box together. Esay 41. 19. Abraham therefore now dwelleth in the Philistines country signifying falling, and such were we in times past, but now fixed parts of the House of God, serving him in the faith of Abraham. CHAP. XXII. ANd it came to pass after these things, that God tempted Abraham, saying, Abraham, Verse 1. and he said, Behold here am I. After these things in the Hebrew is, after these words, according to the Hebrew phrase, words being put for things. How long after the birth of Isaac is not set down. The Hebrews in their great Chronicle called Seder Olam Rabba, as was noted before, say, that Isaac was Seder Olam. now 37 yeares old: but that was the year of Sarahs death in Hebron, chap. 23. and therefore it is not probable, that so many yeares had now passed. Aben-Ezra saith, that it was in the 12 year, but Isaac could not then have Aben. Ezra. been able to do that, which is here related, viz. to carry the Wood for the sacrifice up the hill. Wherefore Josephus speaketh more probably, who Joseph. Antiq. lib. 1. saith, that Isaac was now 25. God tempted Abraham. How doth this agree with Jam. 1. 14. God tempteth no man? Ans. The meaning of James there is only, that he tempteth no man to evil, as the devil tempteth, or as a mans own lust tempteth him to his destruction. Thus Saint Ambrose saith, the devil Ambros lib. 1. de Abraham. cap. 8. Diabolus tentat ut subruat, Deus tentat ut coronet. tempteth, that he may bring to ruin, but God tempteth, that he may bring to a Crown. And God tempteth those, that are proved, and so he tempted Abraham after he had proved him, lest if he had tempted him before proving, he should have pressed him. He proved him, when he bade him go out of his own country, and when he promised him a son by Sarah in their old age, &c. Now he being well proved is tempted by harder commands: for a man is proved by true things, but tempted by things composed and seeming, as here the sacrificing of his son is commanded him, which the Lord meant should not be done, to try his affection, and whether he would prefer Gods precept before his son, and whether by the contemplation of paternal piety he would decline in the force of his devotion. Thus Ambrose making a difference between proving and tempting, but yet in all that he saith, he leaveth one question unresolved, viz. What need there was that the Lord should thus tempt Abraham to know his piety towards God, when as this was well known unto him before? And therefore Saint Augustine speaketh more fully to clear this also, making proving and tempting all one, as indeed they are. It is true, that Abraham had approved himself August. quaest. 57. in Gen. Deut. 13. 3. Quoniam vires dilectionis suae hominemlatent, nisi divino experimento eidem innotescant. lib. 16. de Civit. c. 32. Tentatur Abraham, ut pia ejus obedientia probaretur saeculis in notitiam proferenda non Deo. August. Serm. de Temp. 72. Deus tentat ut doceat, daemon ut decipiat. Si Deus cessat tentare, magister cessat docere. Rupert. lib. 6. in Gen. c. 28. before to be a perfect obedient servant of the Lord, but to make his obedience the more illustrious to all posterities, and his faith to shine the more, he propoundeth this difficult task unto him so much against natural affection, and therefore such as then which nothing more hard could have been given in charge to any mortal man. According to the Scripture phrase, saith Augustine, God is said to tempt, when he proveth, thus it is said, God tempteth you, that he may know, whether ye love him, as if he had said, that he might make you know, because the strength of our love towards God lieth hide from us, until that by a trial taken of us by God, it be made known unto us. And in another place he saith, Abraham was tempted, that his obedience might be tried to come to light, not to God, but to all posterities. And in another place, he saith, God were ignorant of things, if not knowing the heart of man he should seek to find it out by trying of him. But no mans heart is so well known to himself, as to God, and by trying him, he maketh him to know that, which before he knew not. As the Physician knoweth the sick better then he knoweth himself, and therefore he expecteth to hear of him, what his state is, so God knoweth every man as a Master his scholar. God tempteth to teach the devil to deceive, and therefore if God should not tempt, the Master should not teach. And Rupertus most excellently saith, God the trier of the hearts would not have the treasury of faith, and the fear of the Lord to lie hide, and therefore he thus tempteth him being greatly proved before, not that he might know, from whom no thought is hidden, but that we who were to be his children, might not be ignorant, what manner of Father he was, who is propounded to our imitation. Hereby then it appeareth fully, how God is said to tempt Abraham, and yet tempteth no man, that is, not to his destruction by entangling him with sin, but to his salvation by augmenting his grace. And yet he tempteth sometimes so, as that the tempted fall into sin, as Hezechiah, when the Assyrian ambassadors came unto him, but this is only by leaving them, and withdrawing his grace for a time, for their greater humiliation, as it is expressly said of that King: The Lord left him to try him, that he might know all that was in his heart. 2 Chron. 33. 31 Verse 2. But how did the Lord tempt Abraham? he said, Take now thy son, thine only son, whom thou lovest, and get thee into the Land of Moriah, and offer him there for a burnt-offering upon one of the Mountaines which I will show thee. Ishmael by Gods direction was before this cast out, and gone with his Mother Hagar, not being counted any more to Abraham, but to her, so that Isaac only now remained, and him Abraham is commanded here to offer up in sacrifice. And of him the Lord speaketh by a gradation, thy son, thine only son, whom thou lovest, to make the fact the more famous, when as there being so many things to move him against it, yet at Gods command he did it. For this consideration, that he was his son, was of great force to move him, but much more, that he was not one of many, but his only son, yea his son Isaac, in whom he expected so much comfort, as being long promised, before he had him, and at length miraculously in his old age bestowed upon him, and the only hope of that innumerable posterity promised, and the mean of blessing to all Nations. For what might he have now thought with himself, but that now at once all his hopes, wherewith he had been fed so long a time should be frustrated? And therefore how could he but call in question, whether this charge were from God or no, and if it were, how could he believe those gracious promises of so great a blessing in him? But he by faith shutteth up his eyes against all carnal reasoning,& believeth, that God, who first raised him out of Sarahs dead womb, could raise him again, being sacrificed, from death to life. For so the Apostle saith also of him, Heb. 11. 19. again, he saith, whom thou lovest, he was a son upon whom his affection was greatly set, as there was good reason for the grace and towardlinesse which he saw to be in him. Moreover, he must kill and sacrifice him with his own hands, and not deliver him to some other to do it. and Lastly, not in a place, to which he might soon come, but far remote, unto which he must be traveling three dayes, in all which time we cannot but imagine, that his mind was much more exercised with divers conflicts. So that he was tempted indeed with a temptation so great, as that never any mortal man had or could have a greater propounded unto him. All this is excellently Philo, Quid horum quae diximus cum caeteris commune est? Quid non eximium,& quod non posset ullâ aequari sacundiâ? Origen. Hieronym. Calvin. spoken of by Philo in his book de Abrahamo, who addeth also, that being now very aged, and his Wife Sarah also, he could have no further hope of more issue, whereupon he concludeth, which of all these things is common with others, which not most notable, and not sufficiently to be expressed by any eloquence? So likewise Origen Hom. 8. in Genesin. The Land of Moriah, to which Abraham is bidden to go, is in the vulgar Latin, the Land of vision, the word Moriah being derived, according to Jerome, from {αβγδ} to see. This is disliked by Calvin, who saith, that all skilful in the Hebrew tongue do disallow of it, and no better doth he approve of the deriving of it from {αβγδ} signifying bitter, or Myrrh, approving rather the derivation from {αβγδ} to fear, or from {αβγδ} to teach. Because of the signification of this word, some think that Abraham was directed to no certain place, but to some place, where the Lord would appear unto him. But I think rather, that it was a place then known by that name of Moriah, because otherwise Abraham should have been uncertain, wither to have directed his course, unless we shall say, that as when he first called him out of his own country, to go to a Land, which he would show him, not naming it, intending to guide him by his providence, so now he calleth him again to a Land of vision, which should have this name upon occasion of that which should happen there, and not to any particular known place, so that the Lord calleth it thus by anticipation. Howsoever, it hath since been famous by the name of Mount Moriah, by reason of that, which was done between the Lord and Abraham there, Abraham in obedience going about to sacrifice his son, and God in mercy knowing himself opportunely unto him, whereupon the place was called by Abraham Jehovah jireh, the Lord will be seen; and from thence may well be drawn Moriah according to Jerome, to whom I therefore rather subscribe then to any other. And Rupertus expostulateth with those, that seek for any other derivation of this name, seeing by this place it appeareth plainly, that Abraham called it thus for Gods looking upon him. Happily by a special instinct from God it was called Moriah before, because of that which should thus be afterwards done there, and Abraham in giving a new name, doth but further explain the first. This place according to Jerome, was distant from Gerar, from whence he thinketh that Abraham now went, a Journey of three dayes. But it is plain, that he went not from Gerar, but from Beershebah, both because he now dwelled there, Gen. 21. 33. and after Hieron. in tradit. Hebr. in Gen. this he returned thither, v. 19. Others, as Jereme saith, have held, that he now dwelt in the plain of Mamre, but erroneously, for from thence to Mount Moriah is not above one dayes journey, and it doth altogether disagree with the History. One saith, that from Beershebah to Moriah is but 40 miles, Tostatus H. Bunting, patriarches travels. Tostatus. saith but 20. But how then could Abraham be going thither so long a time? He saith, that he was by the Lord held thus long in so short a way, to afflict his mind the more by thinking upon that which he was to do there. If it be 40 miles, as I rather think he might well be traveling thither two dayes, and so he came thither the third. But why would the Lord have Abraham go thither rather then to any other place to offer up his son? Mount Moriah why appointed for this sacrifice? Answ. This was the place by God appointed for his worship, as was manifested afterwards: for here was the floor of Araunah, where David was bidden to set up an Altar in the time of pestilence, and here was the Temple of God built by Solomon, here also saith Augustine, according to Jeromes most 2 Chron. 3 1. August. Serm. 71. de Tempore. certain finding out, was Christ crucified. But forsomuch as he was crucified without the City, and this mountain was within, it seemeth, that it cannot be so, unless by the mountain Moriah, we shall understand both it and the tract of ground about it at the foot thereof. The Hebrews say, that Adam was butted here, and Cain and Abel and Noah offered sacrifice here. But the places of their abode were so far distant, that there is no probability of this. Abraham being commanded taketh his journey early the next morning with Isaac and two servants, and upon the third day he cometh to the Land Verse 3, 4, 5. of Moriah, and seeing the mountain where this fact was to be done, he stayeth his servants, telleth them, that he and the child would go yonder, and worship and return to them again. And it is said, that he took wood Musculus. with him for the burnt-offering, either as Musculus saith, because there was no Wood in those parts, or because he would not use other mens Wood, or else, because this was dry and odiferous, and so most fit for the purpose. And this Wood thus prepared it is most likely, that his servants carried, and he road upon the ass. But how could he say to his servants, that they would go yonder and worship and return to them again, when as Isaac was not to return, but to die there? To this Augustine answereth, that he believed, Aug. in Heb. 11. Serm. 1. Ambros. lib. 1. de Abraham. cap. 8. Th. Anglus in Gen. 22. that Isaac being sacrificed should immediately be restored to life again. Ambrose that he spake prophetically, not knowing, how it should be brought to pass. Th. Anglus, that he spake thus, this exception being always understood, unless the Lord should otherwise dispose of any of them. And to this do I subscribe, because this is a condition always to be understood, if the Lord will, and he doth not prevent us by death, we will do this or that. For although the Lord had brought Abraham thither to sacrifice his son, and he was come ready to do his command, yet it might be, that the Lord would not permit this thing to be done, and Isaac should live still. So that it being uncertain, whether the Lord would have it done or no, he might well according to the common manner of speech say thus. Of all the expositions made hereupon, I mislike most that of Melchior Canus, saying, that Melchior Canus. he made a lie, although a most light one, because he would not have his servants present to behold so unnatural a fact, because happily they might also have sought to hinder him. For it ought to be far from us to censure so great a Patriarch in any thing, wherein he was not manifestly faulty. And Abraham took the wood of the burnt-offering, and laid it upon his son, and Verse 6. he took the fire in his hand, and a knife, &c. It may be doubted here, how Isaac could carry so much Wood, as would suffice to burn a whole sacrifice to ashes; for there must not be any small quantity for a man to carry, but much more for this purpose. again, the Mount Moriah was high and steep, H. Bunting. patriarches travels. Musculus. it being as some write, 600 paces to the top thereof, and there a spacious plain. To this the anwer of Musculus is most probable, that the Wood was light and saire, serving rather to kindle the fire, then to burn up the sacrifice, Abraham making account to get a supply of more, when he should come there, or else he believed, that God would miraculously make that sufficient. Then Isaac by the way asked him, where he would have a sacrifice? by which his speaking to him, my Father, &c. he could not certainly, but be Verse 7. moved with new passions, so that he was still more and more exercised. And when they came to the place, Abraham built an Altar, and put the Wood Verse 9. in order, and bound his son Isaac, &c. With what he built this Altar, and what tools he had to work withall is not expressed, but certainly he brought some tool with him, and made it of the Earth digged up. And for the binding of Isaac, that he might now kill him and sacrifice him, although nothing is said of his willing submitting of himself, or of any speech used by his Father unto him, yet it is most probable, that now he told him, that God had commanded him this service, persuading him to be willing, who forsomuch as he knew, that it was Gods command, submitted himself, because otherwise he was not so infirm, but he could have resisted his Father being so much strike in yeares. And therefore Josephus in relating this saith, when Joseph. Antiq. lib. 1. mill votis te expetitum( fill) postquam in hanc vitam venisti, summâ curâ& sollicitudi●● educ●vi, nih●l beatius existimans, quàm si te v●rum videre daretur,& haeredem denique meae ditionis relinquere. &c. Abraham had made all things ready, he spake thus unto him:( My son) I have brought thee up with all care, being desired long before, it being my great joy to see thee grow up to mans estate, that I might leave thee mine heir. But forsomuch as now it seemeth good unto God, who gave thee unto me, to require thee again, bear it patiently to be sacrificed unto him, who will have us thus honour him, who hath so greatly blessed us both in Peace and war. Thou wert born to die, and now thou shalt not die in a common manner, but be made a sacrifice to the God of the whole World, he counting it unworthy, that thou shouldst die by a sickness or any other way then this. And he shall place thy soul thus departing by himself, &c. Then Isaac said, that he was unworthy to live, if he would not cheerfully obey the will of God and of his Father, when he was bound to do it, if his Fathers will only were, that it should be so. But if Isaac were willing, what needed this binding? Ans. Lest, when the stroke should be given out of Calvin. a natural reluctation against death, there should be a disturbance in doing this service. Abraham being now ready to kill his son, the Angel of the Lord called unto him, saying, Lay not thine hand upon the Lad, neither do thou any thing unto him, for now Verse 11. Verse 12. I know thou fearest God, seeing thou hast not withheld thy son, thine only son from me. It may seem, because Isaac is called a Lad or child, that he was not so old, as hath been said, and Paulus Burgensis doth hereupon hold, that P. Burgensis. he was not above 15 yeares old, as some of the Hebrews have taught. But of his age enough hath been said already, that he was 25 at the least, neither doth this calling of him Puerum a child make against it, seeing men are often in the Hebrew phrase called so, as 2 Sam. 1. 15. Exod. 36. Josuah is so called, and thus Christ after his Resurrection calleth his Apostles, John 21. and he himself is so called, Acts 4. But why was Abraham withheld from doing this fact, being before commanded it? To this Theodoret answereth, that God gave him this precept, not that he should do thus, but to declare that excellent faith, Theod. in Gen. quaest. 71. wherewith he was endued. And it was a shadow of the dispensation now made for us. God gave his most dearly beloved Son to the death for us, and Isaac was a Type of his Divinity, the Ram of his Humanity, and the time of the third day agreeth also, wherefore Paul saith, that Isaac was restored to Abraham in a figure, Isaac was a Type of Christ herein many ways. 1 He Heb. 11. 19. was the onely most dearly beloved son of his father, as Christ is of God. 2 As Isaac, so he submitted himself to the will of his Father even to the death. 3 As Isaac, so he bare the Wood of the cross. 4 As Isaac was but a dead man as it were, to the third day, so Christ suffered death and rose not till the third day. 5 As he, although laid upon the Altar, escaped, and a Ram was sacrificed, so Christ in his human nature suffered, but in the Divine he lived still. 6 As the Ram was with his head in a bush, so Christs head was crowned with thorns. Lastly, as Abraham and his son Isaac attained to great famed throughout all posterities hereby, so God the Father and Son have glory in all the world for this unspeakable love. Neither was this the onely end of this fact, but hereby is taught, that we must yield absolute obedience unto God in every thing, not entering into any ratiocination with ourselves, whether it be fit or just, that we should do so or no. None are so dear and near unto us, but we must depart with all for Gods sake, and in thus doing we shall not lose, but gain, if it be father, or mother, or wife, or goods, or life itself for we shall receive a hundred fold in this World, and in the World to come everlasting life, as Abraham lost not, but gained by his ready obedience in this matter. But how doth the Lord say, Now I know, that thou fearest God? Did not he know thi● before? To this an answer may be gathered out of that which was said before in the beginning of the Chapter, according to Augustine, Gregory and others, now I know, that is, now I have made known, and proved by experience. Hilary saith, that to know here is put for approve, as if he had said, Hilar. in Ps. 1. now I count thee worthy indeed to be reckoned amongst those that truly fear God, I approved thee indeed before, but now much more. For such as do wickedly, because God approveth them not, he is said not to know them, but contrariwise he is said to know the faithful& obedient. Let the Reader follow whether of these expositions it pleaseth him. And yet there is another given by Paul. Burgensis. Cajetan. Calvin. some, that the Lord spake thus after the manner of men, putting, as it were, the person of a man upon him in speaking to Abraham a man, as in divers other cases having now again by a most hard thing tried his obedience. But why did not the Lord suffer Abraham to proceed to the killing of his son indeed, that his obedience might have yet been more perfect, but stayed him, when he came to the fact? Answer, He foresaw the proneness of his posterity to sacrifice their own children to Idols, and therefore, although he commanded this for trial, yet he would not have it done, lest they should afterwards take example hereby, for otherwise God could, as easily after the fact done, have restored Isaac to life again. One thing hitherto omitted in speaking of the Type that was in this, I will add here, viz. that Isaac was rather chosen then any other to be made a Type of Christ in his sufferings, because of him Christ was to come, and Abraham being honoured to be the father of the faithful, it was most meet, that he with his son should be propounded, as examples of obedience to God to all the faithful throughout all generations. And when Abraham had lifted up his eyes, he beholded, and lo, a Ram behind him Verse 13. caught in a bush by the horns, and Abraham took the Ram, &c. The rabbins of the Jews tell a tale here of this Ram, saying, that it was Rabbini. created at the beginning, and was preserved for this purpose till this time, which was the beginning of the seventh month, answering to our September, at what time afterwards the feast of sounding with Trumpets made of Horns was ordained for a commemoration hereof. But to leave this, and to come to somewhat more solid. The Lord, who had appointed a Sacrifice there to be offered at that time by Abraham, did miraculously without doubt bring that Ram thither for the purpose, that Isaac being spared, it might not yet be a frustrate act, when all things were ready for a sacrifice. And Abraham well understanding this to be the intent of the Rams being held there, took that and offered it in the room of his son Isaac, never making any question, whether it were the goods of any other man, as there was no reason that he should, seeing God, who is Lord of all things, offered it unto him. And thus that was made good, which he had said before to Isaac upon the way, God will provide himself a Sacrifice. And thus was Isaac made a Sacrifice unto God, and yet lived, the Ram being killed, but he preserved alive, to intimate the end of our mortification, viz. that being dead unto ourselves we should yet be living Sacrifices unto God through the Spirit bearing sway in us, as Calvin noteth. This Ram, saith Ferus, figured Calvin. out Christ, who was sacrificed for our sins, he was behind Abraham, and hung in a bush, to show, that Christ was to come long after, and to be in the midst of the bushes of afflictions. Isaac also was a figure of him in carrying his wood, as he carried his cross, in his obedience to his Father, and in that by his father he was brought to be slain, as Christ was. Lastly, in that, as he dyed not, so did not Christ in his Divine nature. Touching the manner how the Ram was held, the Septuagints translation goeth thus, A Ram behind him was held by the horns in a bough of Sabech, which Sabech, according to Jerom, signifieth a thicket of thorns or briars. Symmachus hath it, by a net, for Septuagint. Arics tenebatur cornibus in virgul●o. Sabech. Hieronym. Theodoret. so also Sabech signifieth, if it be written with {αβγδ}, but it is written with {αβγδ} Samech, and so signifieth, as was said before. Some translate Sabech, in erectione, holding, that the Ram stood upright being held by the horns, and so was a more apt figure of Christ hanging upright on the cross. Theodoret and Gennadius say, that Sabech was the name of some three, wherein the Ram stuck by the horns. And Abraham called the name of that place, Jehovah Jireh, as it is said to this Verse 14. day, in the Mount the Lord will be seen. This, as Chrysostome noteth, was so called by way of gratitude for so great a Chrysost. Hom. 48. in Gen. mercy, according to the words used before by Abraham to Isaac, God will provide himself a Sacrifice, and hereupon, saith Jerome, it grew to a proverb amongst Hieron. in tradit. Hebr. the Hebrewes being in any great straight, from which they desired to be relieved, God will see, and for a remembrance of this Ram given, they used to sound with Rams horns. But it is, God will be seen, passively, some change being made of the word purposely, according to Calvin, to show, that God will not onely see for the help and comfort of his in their distresses, but also Calvin. afford such succour unto them, as that they shall see and perceive him to be present unto them for their relief. And the Angel of the Lord called unto Abraham out of Heaven the second Verse 15, 16 time, saying, By myself have I sworn, saith the Lord, because thou hast done this, &c. Some make a question here, how he being an angel that spake, could say thus, it pertaining to God onely to say so? anwer, that either it was Christ Jesus called an angel, or an angel representing Gods person: But no more question can be made of this, then, how the Prophets can say, Thus saith the Lord, and then speak, as if the Lord himself should speak touching this or that matter, for none otherwise doth the angel proceed, when he saith, I have sworn by myself, saith the Lord, &c. But this that the Lord sweareth, hath a necessary question, viz. How could it agree with the dignity of his Person to ware, whose simplo word is sufficient to any faithful man, and if it were agreeable, how is it justifiable, not being necessary, fith Abraham believed without an Oath, and what the meaning of this form used is, I have sworn by myself? Amongst the Romans such men, as were held to be of singular integrity, saith Calvin, as that they might be believed without an Oath, Calvin. had not at any time an Oath imposed upon them, and therefore it should seem much less to become the Lord: and an Oath is to confirm men in things that they cannot otherwise be certain of, but doubtful, and therefore unnessary here. But it is answered; An oath indeed is unfit to be imposed upon the Lord, yet if he will be pleased to take it, ex abundanti, when there Heb. 6. 17. may seem to be no need, his mercy and Fatherly care of the faithful, that they might rest most fully assured of his promises, doth the more appear. For in swearing thus to Abraham, he had doubtless a respect unto his posterity, and to their confirmation. As for the form of words, the like is used, Esa. 45. 23. And he sweareth by his life, Jer. 51. 14. Amos. 6. 8. by his great name, Jer. 44. 26. by his holinesse, Amos. 4. 2. by his right hand, Esa. 62. 8. by the glory and magnificence of Jacob, Amos. 8. 7. which are all one in effect with this. And it is, as if he had said, I will give thee myself, my Glory, my Power, &c. for a pledge of that, which I promise, I will as soon cease to be God, to be holy, to be glorious, as not to perform what I promise. For in taking an Oath either something most dear is sworn by, as in these places by the Lord, or he, that is able to take revenge, if the Oath be not just. Now there being none greater, that might take revenge, the Lord layeth for a pledge his own glory, as most dear unto him, he sweareth by himself, Heb. 6. 13. but every man by God, who is able to be avenged upon the false swearer. The motive, whereby the Lord was moved to swear thus to Abraham, was, because thou hast done this, hence Cajetan noteth, that although Gods Cajetan. purpose from eternity was the first cause of this, yet that Christ should come of Abraham, his merit was the secondary cause. But the Apostle was ignorant Heb. 6. 17. of any such Doctrine, when as speaking upon this, he saith, God willing more abundantly to show to the heires of his promise, the immutability of his mercy confirmed it by Oath. So that it was not Abrahams merit, but his mercy, whereby he was now also moved, only he commemorateth this as a cause in way of approbation, as if he had said, because he had shewed himself through his grace, a true faithful servant unto him, therefore he would proceed, as in mercy he had before purposed and promised unto him, Gen. 12. So that of mere grace this being promised before, no intervening merit in Abraham could any way be the cause hereof: but he, to whom God maketh his promise cannot, but always take this way of obedience, to come to enjoy the same, and to be comforted in respect thereof. He propoundeth rewards of grace to be bestowed for encouragement, so Calvin, that we may not think our good works lost labour, for we shall still be more and more Musculus. confirmed hereby touching Gods favour. In blessing I will bless thee, and in multiplying I will multiply thee, &c. There Verse 17. is no new thing in all this promised to Abraham, but what was at divers times promised before, for 1 When he was yet in Chaldea 40 yeares before, he had a promise of being blessed. 2 That his seed should be, as the dust of the Earth, and that it should be, as the stars of Heaven in number. 3 That Gen. 12. 2. his seed should possess the gate of their enemies, that is, subdue them, and take their Cities in possession, the gate which is commonly most munited, Gen. 13. 16. Gen. 15. 5. Gen. 13. 14, 15, Gen. 15. 18. being put for the whole City, this was promised, when he bade Abraham look every way and said; To thee will I give it, and to thy seed for ever, and when he numbereth the Nations to be subdued by them, the Kenites, Kenizites, Cadmonites, &c, 4 That in his seed all the Nations of the earth should be blessed when he said, In thee shall all the Nations of the earth be blessed, for that is the Gen. 12. 3. same in effect with this, as I have shewed there. But why then are these things spoken of again, as a reward of Abrahams fact? Ans. To stimulate him still more on to cheerful and constant obedience. For by proceeding to Calvin. obey God in every thing, we shall still be more confirmed and comforted in respect of his mercy towards us. It may also be said, that all the gracious promises made at sundry times are now put together, as a reward of his obedience in this matter, and he hath an Oath added for his more abundant assurance, so as he had not before. Ambrose seemeth to have held, that the promise of the Nations being blessed in his seed was now first made, and Paulus Ambros. lib. 1. de Abrah. cap. 8. Burgensis seeketh by divers reasons to prove it. But these words, in thee, and in thy seed are all one, and therefore are promiscuously used, see Gen. 13. 15, 17. Christ Jesus was meant, when he at the first said, in thee shall all Nations be blessed, and here in saying in thy seed, but only the meaning of that is here more fully explained. And in this seed Christ especially is fulfilled that, of Musculus. his seeds possessing the gate of their enemies, in that the devil, and sin, and the World are by him subdued, and his Dominion is set up amongst all faithful people in all places, and as touching his seed, according to the flesh, they also, that is, David and Joshuah, and the good Judges prevailed against them every where, although the people of Israel were oft-times brought under for their sins, Ferus by the promise here made, understandeth that to Abrahams spiritual children, the faithful, by the promise made before, that to his carnal children, and therefore this second being greater is made with an oath, that without, this after Isaac offered, figuring Christ, that without any reason rendering. 3 This is of things heavenly, that of earthly. After this Abraham returneth to Beersheba, and dwelled there, as he had done before. Then it was Verse 19. Verse 20, 21 &c. told him of Nahor his Brother, how that Milcha his Wife, of whom see Chap. 11. 29. had born him divers children, Hus, and buzz, and Kemuel the Father of Aram, &c. and Bethuel, and Bethuel begot Rebecca. This is inserted here to show what comfort Abraham had, after the restitution of his own son again, in respect of the numerous off-spring of his Brother, and specially, because Rebeccah might be a fit Wife for Isaac, as indeed she was, Gen. 24. whereas otherwise Abraham might have been solicitous for him, as not liking the manners of the Daughters of that country. Jerome thinketh, that of this Hus the country of Hus had the name, of which Job was, but others hold rather, that he came of Esau. For him, that is called the Father of Aram, see before, Gen. 10. ver. 24. And his Concubine Reumah bare also Tebah, &c The difference between a Wife and a Concubine, say the rabbis, is, that a Wife was taken by a Bill of dowry and solemn espousals, but a Concubine without either. And Concubines, saith Demost. are only for the use of the bed. CHAP. XXIII. ANd Sarah was 127 yeares old, &c. and she dyed in Chiriath-Arba, the same Verse 1. is Hebron in the Land of Canaan. Sarah being a most worthy Matron and Mother of the Church hath this grace singularly done to her, which is not to other women, her age, when she dyed is registered by Moses, as the age of the patriarches of the elect line. The Jewish rabbis bold to invent any thing say, that the devil appeared unto her in the likeness of a man, soon after that related, Chap. 22. and Rabbini. told her, that Abraham would have sacrificed her son Isaac, whereupon she was so strike, that she dyed. But Isaac was now 37 yeares old, so that her death happened not immediately, but 12 yeares after that offer to sacrifice him, according to the computation made before of Isaacs being but 25 then. And as ridiculous are they in glozing upon the number of yeares here set down in the Hebrew, it being, if it be turned word for word 100 yeares, 20 yeares, and 7 yeares, the word yeares being repeated to every number, because Calvin. say they, she was as faire at 100 as at 20. and as chased, when she had lived thus long, as at seven. The phrase is usual amongst the Hebrews to set forth numbers thus, and therefore this is but a vain speculation, as Calvin noteth. The place, where she died was Kiriath-arba, which is Hebron, that is the place, where Abraham had long dwelled, before he came into the Philistines country, see Gen. 13. 18. so that after his return to Beer-shebah, from sacrificing of his son Isaac, he removed again to his former abode, although that be by Moses passed over in silence. The name of this place was not now Hebron, but it had this name afterwards, being at the first called Kiriath-arbah, as is here intimated, and further plainly expressed, Jos. 14. 15. Of the divers reasons of this name I spake somewhat before, Ch. 13. 18. but certainly they that derive the name from four were deceived, because it is plainly said in Joshua, that Arbah, was a great man amongst the Anakims,& again, Josh. 15. 13. it is called the city of Arba, the father of Anak, so that from that Arba doubtless it took this name. But how it came to be changed to Hebron is not so easy to determine. It is true that one Hebron is spoken of, 1 Chron. 2. 43. as being the son of Mareshah the son of Ziph, the son of Meshah, the son of Jerameel, who was Calebs brother, but how it should, as I delivered before, according to some, have this name from him I cannot see, forsomuch as it is commonly called Hebron long before his time, he not being born till the fourth generation after Joshuah, and therefore for ought that I know Jos. 10. 23, 12, 10. this must be left uncertain. The greatest probability is, that as Arbe first founded that City, from whence it first took the name, so some other of his race called. Hebron enlarged it, and thenceforth it was called after his name, not being changed any more, as is usual with other Cities upon their merchandizing to have their names altered, as London quasi Ludstone, called so from King lord, who built and beautified it, when as before it had been called new Troy. But Hebron, as Enginus noteth, signifieth conjunction or society, and so was a fit place for so conjoined a couple to dwell in, and for all the patriarchs to be joined together in their burial. This Hebron is further said to have been in the land of Canaan, for distinctions sake, because Abraham dwelled before in the Philistines country. And Abraham came to mourn for Sarah. From whenc came he? Some think, that he was gone forth upon a journey, but now returned home, hearing of her death, but no such thing is intimated. It is more probable, that he came out of his tent into hers, where she died, that being present in the same place, he might bewail his loss of her. For that Sarah her tent, appeareth, Gen. 24. 67.& this agreed well with the wife of a man of Abrahams greatness, that although they lived not separate in two tents for any want of mutual love, yet by reason of their numerous family she should Luther. have her tent with her maides, to look unto and to govern them, and he with his men, as Luther reasoneth. Abraham was a most wise and faithful man, full of courage and manlike resolution, yet he was a man, and so had the affections of a man in him, and for this cause could not but bewail the loss of his dear and virtuous wife, as the Emperour Antoninus Philosophus sometime Antoninus Philosophus. Sinite ut homo sim, neque enim imperium aut Philosophia hominem ex homine tollit, &c. said of himself, when he was blamed, as doing a thing unworthy an Emperour and a wise man, Oh suffer, saith he, me to be a man, sith that neither Empire nor Philosophy can take man out of man, or make a man to be from the affections of man. We must not bewail our dead without measure, as if we were without hope: but not to be moved with any passion for the loss of them, argueth a stoical stock, and not a man. The word signifying to weep, here is written with a very little letter, from whence the rabbins note, that Abrahams weeping for Sarah was moderate. And Abraham stood up from his dead, and spake to the sons of heath, saying, I am a stranger, &c. Give me a possession of a burying place, &c. Verse 3. Verse 4. The sons of heath were the Hittites, who inhabited this part of the land of Canaan, and therefore to them Abraham cometh, as to the owners of the ground for a burying place. For when one is dead, after some lamentation made, the next thing to be looked after is the burial. In the vulgar latin it is, cum surrexisset ab officio funeris, altogether different from the Hebrew, and hereupon the Popish gather, that he did some Satisfactory offices of Fasting, Prayer, alms and sacrifices for the dead. But to let this pass, as far fetched, he provideth now for her funeral, a decent and worthy manner of burying the dead being always much respected amongst the faithful, for the hope of the Resurrection, and that not onely amongst them, but even amongst the Heathen, howsoever they had no such hope, yet receiving this custom from their ancestors, implying the resurrection, although they had none understanding thereof. And it is to be noted, that Abraham in providing to bury Sarah; buyeth a plate of ground for that purpose, not being willing that her bones should lie promiscuously amongst others, but in a place separate, where he might also be laid, and his generation, possession being thus taken, as it were, of that Land which by faith he believed should be taken for an inheritance by his seed afterwards, so Calvin. Lyranus and others, Calvin. Lyranus. made a needless question here, how Abrahams buying of a place for burial is justifiable, seeing consecrated ground ought not to be bought and sold? For this place, as is most probable, was not a burying place, but made such by Abraham, and so he did but as any man, that in the want of a place for burial should buy a plate of ground, and then dedicate it to this use and purpose. In seeking to have this plate of ground for his money, Abraham is very circumspectly, that he might not be thought to encroach upon any of their possessions to their prejudice, he calleth himself therefore a sojourner and a stranger, and desireth not to possess a place to live and settle upon, but to bury his dead, wherein there could be no such fear on their part. Ferus noteth here, that Abraham bought no ground for a possession, till after the death of Sarah, to show, that possessions for this life are not so much to be sought, as after death in the place of those that die in the Lord, but live for ever, and in this care about a Sepulchre he intimated his hope of the resurrection, and that the dead bodies of Gods Saints are not vile, but precious before him. The children of heath being moved for a plate of ground, call him a Lord and Verse 5, 6. a Prince of God amongst them, that is, an excellent Prince, not only for his wealth, but for his wisdom and integrity, and because they saw that he was in great favour with God, and so offer him the choice of all their sepulchers. Hereupon he boweth himself to them in way of reverence, and desireth them Verse 7, 8, 9. to intercede for him to Ephron the son of Zohar, who was one of them. For the Cave of Machpelah, which being interpnted, according to Vatablus, is the Cave of duplicity, because it was double, either one above another, or with a partition in the midst, which is more probable, the one being to lay Histor. Schola. cap. 50. in Gen. Greg. Moral. l. 6 Coll. the dead bodies of men, and the other of women. This is by Gregory turned into an Allegory, saying, that whosoever will live unto God, must likewise be buried in a double Sepulchre, the one of Heaven, by contemplation, the other of assidious action: for as in a Sepulchre, hereby we are hidden and separated from the wickedness of this World. Ephron hearing Abrahams Verse 10, 11, 12, 13. &c. request, offereth the place desired unto him freely, but he refuseth so to accept of it, and payeth him 400 shekels of silver, as he had name, therefore, and so had all the field and the Cave made sure unto him, and there he butted Sarah. Now a shekel was of three sorts, the common worth 15. d. the Kings shekel 22. d. ob. and the shekel of the Sanctuary 2. s. 6. d. and therefore if the first be here meant, the whole was 25. l. For difference of the relation made by Steven, Act. 7. of this History, and how it is reconciled, see there. CHAP. XXIV. ABraham being now very aged, for he was near 140 yeares old, he calleth the eldest servant of his house unto him, who ruled over all that he had, Verse 1. and he, as is most probable, was Eleezar of Damascus spoken of before, Gen. 15. 2. and saith unto him, Put I pray thee thy hand under my thigh, and I will Verse 2. cause thee to swear by the Lord, the God of Heaven and Earth, that thou shalt not Verse 3. take a Wife unto my son of the Daughters of the Canaanites, &c. A great question is moved here first, why Abraham would have his servant to put his hand under his thigh to swear? The common answer of all the ancient Fathers almost, and of most of our new Writers is, that he would have him to do thus, because he firmly believed, that Christ should come out of his thigh or loins, which are words promiscuously used, to set forth a generation proceeding from any man, a● is also to come out of his bowels. For the thigh, see Gen. 46. 26. 49. 10. Exod. 1. 5. for although in the Translation it be loins, yet in the original it is thigh, for the loins Gen. 35. 11. and for the bowels, Gen. 15. 4. Ps. 132. 11. Saint Augustine saith, that the ignorant are moved at it, August. in Gen. quaest. 62. wondering why Abraham should cause his servant to put his hand upon his thigh to swear, but this was a kind of Prophesying, that the Lord of Heaven and Earth was to come in the flesh, which was to be propagated from this thigh. So likewise Saint Ambrose saith, by Abrahams thigh we understand Ambros lib. 1. de Abraham. cap. 9 Hieron in tradit. Hebr. in Gen. Hebrai. his generation, and his generation is Christ. And Jerome for all the rest, rejecting the reason hereof yielded by the Jews, saith, We hold, that he thus swore by the seed of Abraham, which is Christ. The Jews reason rejected by Jerome is, that this ceremony was used for the reverence of circumcision made about that place: but then it would still have been used in swearing by others of Abrahams posterity, as we cannot red that it was afterwards, but only, Gen. 47. 29. Josephus saith, that it was an ancient custom for joseph. Antiq. lib. 1. one to make another being under him to put his hand under his thigh, and so to call God to be a witness of that, which they determined. And Chrysostome saith, hereby it appeareth to have been a custom before this most anciently, Chrysost. Hom. 48. in Gen. because Abrahams servant is called unto it, as to a thing common and usual. Musculus approveth rather of this, then of any other, because Musculus. it is a custom still used by Masters towards their servants to this day in some parts of the East country. Aven-Ezra approveth of this specially, as being Aven▪ Ezra. a fit ceremony to set forth the authority of a Master over his servant, when he stoopeth and placeth himself, as it were, under him being his superior, and therefore thinketh, that it was anciently used before Abraham. And the Masters bidding of his servant to put his hand under his thigh, saith he, was as if he had said, If thou beest under my power, and art ready to receive my commandements, show it by stooping down unto me, and putting thy hand in token of subjection under the thigh of me sitting here, then the servant putting his hand under, as he was bidden, did hereby, as it were, answer thus, I confess, that I ought to obey and serve thee, and am here ready to obey thy commandements. And this custom he saith, some regions in India do still use, and from India it was brought to Syria, where Abraham living used also, according to the manner of the place, the same. And this reason seemeth to me most probable: for as he followed the custom of that place in making a Covenant with the Lord, Gen. 15. the Lord himself directing him to do so, that is, to take beasts and divide them, so I see no reason, but that there being such a custom in adjuring servants, he might also follow the same. Only whereas some have delivered, that this ceremony was first used by Liber pater, otherwise called Dionysius, of whom the tale goeth, that he came out of Jupiters thigh, whereupon he first appointed the putting of the hand under the thigh in swearing in India, where he ruled the place, where he was brought up by the nymphs, being also called in memory thereof {αβγδ}, that is, the thigh, to this beginning of this ceremony I cannot subscribe, because so Abraham should by his practise have confirmed a superstition, and because as that of his coming out of Jupiters thigh, is fabulous and ridiculous, so all the rest may justly be held to be of the same sort. If any man had rather yet stick to the mystery in this ceremony, I will not contend, but whether Abraham intended any such thing or no, it is altogether uncertain. Secondly, no less question may be made about the lawfulness of Abrahams adjuring his servant. For some have held, that to swear hath never been lawful, but for a time tolerated under the old Testament, as Origen Origen. Chrysost. and Chrysostome, which if it were so Abraham had done ill to make his servant to swear. But the example of the Lord himself swearing to Abraham, Gen. 22. and the precepts to swear, Deut. 10. 20. Jer. 4. 1. do sufficiently justify this practise upon a weighty and urgent occasion, such as this was, although to swear commonly be vile and abominable. There is an adjuring, when the party adjured is not made to swear, but only he that adjureth him, seeketh by the obtestation and reverence of the Divine Majesty, or of some other holy thing, to induce him to do or speak something, or to keep him from doing or speaking. Thus King Ahab is said to have adjured Michaiah 2 Chron. 18. 15. and the high Priest Caiaphas adjured Christ. Matth. 26. 63. and Saul the people, 1 Sam. 14. and when a King, or Lord or Master, or any that have authority over others do thus adjure them, they are bound, as they respect him, by whose name they are adjured, that is the God of Heaven to do accordingly, as appeareth also, 1 Sam. 14. But it ought well to be considered by him that adjureth, that the matter whereabout, be great and weighty, and it is to be used only towards such as are under his command. again, there is an adjuring by making the party adjured to swear, as Abraham did this his servant here, and Ezra the people to put away their Ezra 10. Wives, and Nehemiah did the like, and after this manner the Priest adjured Nehem. 13. Numb. 5. the woman suspected of Adultery, and upon many occasions an Oath is given by the Magistrate to the people. A third question may be, why Abraham abhorred so much from marrying his son with the Daughters of that country? To this Ambrose answereth Ambros. lib. 1. de Abrah. cap. 9. Ch●ysost. hom. 48. in Gen. first, that he did so, because they came of cursed Canaan. 2 Because they were Idolatrous and wicked, and of this second also Chrysostome speaketh, saying, that he knew the wickedness of the Canaanites, and so avoided matching with them. Thomas Anglus saith, that he would not have his son take Tho. Anglus. a Daughter of Canaan, because he was a pilgrim and stranger in that Land, and would so continue without mingling with that people, till the Lord should give to his posterity that land, and secondly, because the people of Canaan were to be expelled thence, and therefore they, by whom they should be expelled, ought not to enter into any bands of marriage with them, as the Lord also afterwards provided by his Law, and Abraham here taught them that came of him by his own example. Amongst these reasons that seemeth to be of little force, which is taken from the Idolatry of the Canaanites, because Nahor the Father of Rebecca, who was sent for to be Wife unto Isaac, hath been thought to have been an Idolater also, because when Terah went from the Idolatrous Chaldeans with his son Abraham, Nahor went not, but as liking well enough of their manners dwelled still amongst them, as Chrysostome, Augustine and Rupertus argue, and Laban the Brother of Rebecca is brought in afterwards, quarreling for his gods which Rachel had stolen: Gen. 31. 30. Wherefore it was not for the Idolatry of the Canaanites, that he detested such a marriage, but partly for their other abominable sins, commonwealth all places were not so greatly infected, although Idolatry had overspread all, so that unless amongst such, he could not have had a Wife for his son in any place. For it is probable, that the family of Nahor was more honest, and chased, and hospitable. And partly, because they were the cursed posterity of Canaan, and partly because the Lord had made a distinction long ago betwixt them and Abrahams posterity, the one being to be expelled out of the country, and the other to be planted in their stead, which being so, to effect matching in amity with such, had been to go against Gods revealed will, and therefore when Esau afterwards married a Woman of that country, Isaac and Rebecca were greatly displeased at it, seeking by all means to prevent Jacob from so doing. But seeing the place, to which the servant is directed to go is Abrahams country. It may be demanded how he fulfiled his Masters will in going to Mesopotamia, when as he was born in Ur of the Chaldees, and that was his country? To this some answer that he was born in Mesopotamia, but that is manifestly false. Others, as Lyranus and Tostatus, that he dwelled long in Mesopotamia, and therefore it might as well for this cause be called his country, Lyranus. Tostatus. Pererius. as the place of his nativity. Of his dwelling there see before upon Chap. 11. 26. Yet some holding that Abraham stayed not there an whole year, say that the Chaldeans country and Mesopotamia are generally taken for the country beyond the River, but I subscribe rather to Lyranus. But it may seem strange, that the servant is thus charged, and that nothing is said unto Isaac, what, had the servant power over the son being come to this age, for he was now about forty? Answer, Isaac was so obedient to his fathers will, as that Moses needed not to set down any thing touching his fathers speaking to him, howsoever it is not to be doubted, but that he was acquainted with the motion, and consented thereunto. The servant is spoken to as a messenger to go about this matter for the son, not that he had power and rule over him, but as a Prince hath his ambassador into foreign parts upon the like occaon. Rupertus admireth for this the chased obedience of Isaac, as he doth also Rupert. lib. 6. in Gen. c. 38. the faith of Abraham, the faith of Abraham, in that he sought not any comfort in his peregrination by contracting affinity with the people of that country, but held him to the comfort which he had in God onely, and the chased obedience of Isaac, in that he was not lead by his eyes with beauty, but submitted himself to take such a wife, as his father had appointed for him. A notable pattern for young men and women in these dayes, to teach them in businesses of this nature not to run upon their own heads, but to obey their parents. But why is not Isaac himself sent, as Jacob was afterwards? Answ. because there was a necessity of Jacobs going, for the danger wherein he stood by reason of Esaus anger against him, but here was no such reason, and therefore Isaac Abrahams onely son is kept at home with his father, who could not live so comfortably without him, and the servant is sent this long journey to fetch him a wife, that he might not be exposed to any perils of the way. And yet this was not done altogether without a mystery: As Isaac taketh The Mystery. a wife at the appointment of his father, whom he had never seen before out of a far country, so Christ took, according to the will of his Father, the Gentiles for his Spouse, being far off from the place, where he lived: Rupert. lib. 6. in Gen. c. 38. And as a servant was here sent for this purpose, so Christ went not himself amongst the Gentiles, but was onely amongst the lost sheep of the house of Israel, but he sent his Apostles to speak and to make the contract for him, the Jews amongst whom he dwelled, being refused, as here were refused the daughters of Canaan: And as Abraham saith, that they were his kindred, to whom he sent, so the Apostle speaking of all men, yea even of the Gentiles, saith, We are Gods generation, to this effect almost Rupertus. Acts 17. 28. Abraham having sworn his servant, he maketh a doubt, what to do, if the Verse 6. Verse 7. Verse 8. woman should refuse to come with him, and whether he should then carry his son Isaac thither? Which Abraham by all means denieth, encouraging his servant by telling him, that God should sand his Angel with him, and he should prevail, but if not, he should be clear from his oath. Which is not so to be understood, as though the servant had power to carry or not to carry Isaac into Mesopotamia, but that he should not in his masters behalf undertake any such matter, he being fully assured, that Isaacs dutifulness to his father was such, that as he determined, he would be ready to obey. But what made Abraham so averse from the carrying of his son into that country? Calvin. Answer, Because God had brought him from thence to enjoy his most gracious promises touching Canaan, and children, and all sorts of blessings, of which Isaac should have been made uncapable, if he left the place, where he was planted. Abraham was very confident of success by commemorating Gods favours past, but howsoever, he will not yield, that Isaac should go from his place, giving us example herein to resolve to obey God, although in so doing things succeed not according to our expectation and desire. And the servant took ten Camels of his Masters( for all the goods of his Verse 10. Master were in his hand) and he arose and went to Mesopotamia to the City of Nahor. In the vulgar latin, instead of these words ( for all the goods of his master were in his hand) are these, ex omnibus bonis domini sui portans secum, carrying of all his masters goods with him, whereupon some have laboured to resolve, how he could be said to carry all, yea even they that follow the Hebrew reading, because they hold, that this mentioning of all his masters goods being in his hand, is to be understood of their being in his hand, when he went this journey, and so imply as much, as his carrying them with him. The Hebrewes Rabbini. say, that he is said to carry all, because he carried a writing, wherein they were all set down, as given to Isaac. Others, that it is an Hyperbole, he carried all, that is very many. Others, that he carried some of all sorts, Gold, Silver, pearls, Precious Stones and Jewels, which were rare in Mesopotamia, as Josephus Joseph. Antiq. lib. 1. saith. But these words, for all his masters goods were in his hand, seem so plainly to be a reason of his taking so many Camels, and their lading with precious things of his masters, which is necessary implyed, that we shall not need to labour to clear it any otherwise, but by saying, that these words are interposed, to show that it was in his power to go forth thus royally furnished, because all Abrahams goods, who was exceeding rich, were committed to his Musculus. fidelity, and so he might at his pleasure take with him, and dispose at his pleasure for his masters ends, what he pleased. Thus also Musculus. Mesopotamia Chald. Paraphrast. is rendered by some, Aram-Naharaim, that is, Aram of the rivers, and by the Chaldee Paraphrast, Aram upon Euphrates. But it is all one, that Aram being in Mesopotamia, and therein Haran the city, called the city of Nahor, see before, Chap. 11. 42. It was about four hundred miles from Canaan thither. Touching the ten camels taken by the servant with other precious things, forthwith they were laden, and a competent train of men to go with them, as appeareth, verse 32. &c. although it be here passed over in silence, he did thus, that the wealth of his master being in some part seen, the woman, for whom he went, might the rather be induced to come with him: for it was not probable, that she would willingly go into a far country to live also poorly, but seeing hereby the wealth of Abraham, she might well cheerfully address herself to the journey, thus Calvin. Touching these ten Camels, it is to Calvin. Job 42. 1 Chron. 15. Jul. Scaliger contra Cardan. Exercit. 209. be understood, that in those parts they abounded with these kind of beasts, for Job is said to have had six thousand, and from the Hagerens being overcome it is said, that the Hebrewes took fifty thousand. It is a beast, that carrieth a great burden, liveth with little, and will travel very far in a day. Julius Scaliger saith, that some of them will carry seven hundred pound sprite, and will endure without drinking 15 dayes together, and commonly four or five, Rupert. lib. 6. in Gen. c. 40. Servus ad Gentilitatem convertendam missus, i. Praedicator Evangelicus maximu à Deo instructus est muneribus, viz. de quibus dictum est, Ascendens in al●um captivam duxit captit it.& dona dedit hominibus, &c. being also content so long a time with the food eaten before, and they will travel as far, as an Horse in a day, but there are a lesser sort called Dromedaries, which will travel a hundred miles in a day. Rupertus draweth this going out of Abrahams servants thus instructed into a type of the Apostles going out to preach the gospel, the riches, that they carried with them, being a power to work miracles, that the Gentiles sought unto for the Lord to become his Spouse, might not doubt of his greatness and power, and so be induced to become his Spouse, and as Abrahams servant went with ten Camels, so they inculcated but Ten Commandments, teaching, that other carnal institutions, if they would cleave unto them, did rather hinder then further them towards Christ, and as he was bound by oath to go, so they to preach under a curse, 1 Cor. 9. 16. This Allegory is prosecuted much more largely by Ferus upon this place. The servant being come to the City maketh his Camels to kneel down( for Verse 11. so this beast is wont to do to rest itself) by a well of water without the City, expecting doubtless, when some woman should come to draw water, that he might water them there. And this is noted to have been towards the Evening, when the women were wont to come forth to draw water. Here therefore he stayeth praying to the Lord for good speed in his business till Vers. 12, 13, 14. &c. they came out, and he desireth, that when a damsel should come to draw water, that if she courteously offered to give him some and his Camels, that she might be the woman appointed for his masters son, which praying so soon as he had finished, Rebecca came forth and shewed this courtesy unto him, whereby he was confirmed, and praised God for it. But here a question offereth itself, whether he did well in propounding this as a sign, seeing it may seem to be tempting of the Lord, upon whose will we ought in all things to depend, and not to appoint him, whereby he shall confirm us touching this or that? For when Ahaz was bidden to ask a sign, he said he would not, neither Esay 7. would he tempt the Lord. This question is moved, and amplified by Augustine, with that asking of a sign by Gideon, but not answered. Chrysostome, Aug. quast. 53. in Gen. Chrysost. Rupertus. Lyranus. Calvin. Rupertus, Lyranus and others justify it, as being a thing to which he was moved by the Lord, or by his angel that went with him, of whom Abraham spake before, which appeareth, as Calvin also noteth, by the success granted by the Lord. Moreover, he shewed himself to be both wise and religious herein, and full of faith, in that he would not trust his own judgement in a matter of so great moment, but sought unto God to be his director, remembering and believing the words of his master, and in propounding this thing for a sign, he considered, that courtesy, affability and hospitality would best svit with his Masters condition, and therefore he respecteth not beauty or any outward thing in his prayer, but these good qualities. A man may not desire a sign lightly, but upon some great and weighty occasion, but expect the Lords giving of what sign it pleaseth him, to do otherwise were indeed to tempt him, and to usurp over him. When Rebecca had done giving him and his Camels water, he taketh out an Ear-ring of half a shekel weight of gold, and two bracelets for her hands of ten shekels Verse 22. weight of gold, &c. The word translated ear-ring here is an ornament of the forehead, or ears, which used to hang by the fillet, and half a shekel, the weight thereof in gold is seven shillings six pence, yet Jerome for half a shekel, readeth it, two shekeh, Musculus. Hieron. H. Bunting, patriarches travels. but it is not two, but half a shekel, the ten shekels weight of gold, seven pound ten shillings, counting them by the common shekel, which is fifteen shillings, for the shekel of the Sanctuary is twice so much, and the Kings shekel twenty two shillings six pence. This may seem to be a very great gift, and that Abrahams servant was over-prodigall of his masters goods, upon so slender an occasion to give so much away. But it is to be conceived, that the man resolved in his mind, that this maid should be his young masters wife, when as he having prayed, God provided, that all things fell out, as he had desired for his confirmation. And happily, although it be related after he first asked her whose daughter she was, and had further communication Calvin. with her, and then gave her these things, as pledges of the future contract, thus also Calvin, and when he repeateth again the same passages, vers. 47. he placeth his questioning with her first, and then his giving of those ornaments unto her. And this also may make for an Apology for the maid, who otherwise might happily be thought not to have been so modest in accepting these things so readily at the hands of a stranger. But it may be doubted, how the use of such costly ornaments may be justified in a woman fearing God, seeing S. Peter in speaking of the apparel of such women, saith, Let it not be with 1 Pet. 3. 3, 4, 5, &c. broided hair, and gold put about? To this Calvin saith, that it cannot well be justified, as being without all corruption, because the purity of a sincere heart is very seldom to be found, where there is such outward splendour, by reason of the ambition, to which women are carried hereby. And therefore he concludeth, Calvin. that other women must not go by this example, no more then they that are of highest quality, will go by her example to carry water, and to do other servile works, yet he doth not altogether condemn the use of costly ornaments in women of high quality, commendeth to all frugality herein. It was the custom, saith Musculus, of those times, for the richer sort of women Musculus. to wear such precious things, and therefore Rebecca was now furnished accordingly. I think, that it was no way blamable in her to use them, or against the rule of the Apostle: for he groundeth it upon the example of Sarah and Rebecca, &c. saying, For thus women fearing God did of old array themselves. Wherefore he is not to be understood, as altogether forbidding the use of Gold for ornament in all women, but the vain and conceited use thereof, and the use of it in women of meaner quality, as thinking themselves to be greatly graced hereby, although modesty, and humility, and other Christian virtues be cast off. See Ps. 45. The man having bestowed his gifts upon Rebecca, asketh her, whose Daughter Verse 23, 24 she was, and whether there were room for them in her Fathers house? she told him, that she was the Daughter of Bethuel the son of Nahor, and Verse 25, 26 that there was not only room, but also Litter and Provender, whereupon he praised God, and spake so as that Rebecca understood that he came from Verse 27, 28 their kindred, and went in and told them of her Mothers house thereof, &c. Hereby the hospitality of Bethuel also appeareth, as of Lot and Abraham before, Musculus. in that a Daughter did so readily offer lodging and entertainment to so many: for this plainly sheweth that it was usual with her Father to entertain travellers, so that, whatsoever corruption was in them otherwise, yet for charity and hospitality it seemeth that they were much to be commended. She goeth to her Mothers house, not that she had an house by herself, where her Father dwelled not, but because women that had great families, had rooms by themselves for them, their Daughters and Maid-servants, Luther. wherein they did the works belonging to women, and the men were separated into other rooms by themselves. Laban her Brother hearing this goeth forth to the man, and most kindly welcometh him, bringing him in, and providing for his Camels, and the washing of their feet, and then for him, and the men with him to eat. But Verse 29, 30, 31, &c. he, before he would eat, told his arrand and all the things before-going from the beginning to the end, v. 29, &c. to v. 49. wherein because there is some difference in the servants relation from the foregoing History, I will a little consider of it, and reconcile it, first he saith, that Abraham bade him go to his Fathers house, v. 38. but v. 4. it is, to my country and to my Kindred. again, v. 40 The Lord, before whom I walk, will sand his Angel with thee, and prosper thy journey, but v. 7. it is, The Lord God of Heaven, who took me from my Fathers, &c. 3 v. 41. Thou shalt be discharged of mine Oath when thou comest to my kindred, if they give thee not one, but v. 8. If the woman will not follow thee, then shalt thou be discharged, &c. Lastly, v. 47. He saith, that he first asked her, whose Daughter she was, and then put the ornaments upon her, but v. 22, 23. he first gave her the ornaments, and then asked this question. But these differences for the former three, are very small and in words only, not in substance, for the last, howsoever he is said, v. 22. to have taken those ornaments out from the place, where they lay, before he asked her of her Father, yet it is not said, that he gave her them, so that when this was done remained to be further explained. Saint Augustine speaking of this difference, saith, that it justifieth the Evangelists writing diversely contrary to the opinion of foolish August. quaest. 64. in Gen. Aug Consen Evang. lib. 2. c. 12 Quid interest quo quit loco aliquid ponat, sieve quod ex ordin● inse●it, sieve quod omissum est recol●t, sieve quod postea factum antè praeoccupat, &c. Verse 49. Verse 50, 51 Verse 52, &c. Rabbini. and unlearned men; for it is not necessary, that all things should agree in words, but in substance, because, if it had been necessary, the same Moses writing all this could easily have made all to agree in the very words. And again he saith, It mattereth not, whether a man relate things in order or out of order, so that there be no contrareity in the holy Scriptures. For it is not in any mans power to set down all things in order, but as he remembereth them, and it is given unto him. The servant having ended his relation requireth answer, whether they would now let Rebecca go with him, they consent, and then he praiseth God, and giveth her more Jewels, and gifts to her Brother and Mother, and she being called, and giving her consent, he carrieth her away with her Nurse and Maids, being blessed by her Parents and Brother, verse 49, &c. to v. 62. In dealing with them about their consent he is not very urgent, but saith, If they will not, that he will turn to the right hand or to the left, that is, depart without any long tarrying. The Hebrews say, that he meant either to go to Lots or to Ishmaels for a Wife for Isaac, but this is a vain conjecture, he meant, that he had done what was enjoined him, and so would return without extorting a consent from them by forcible persuasions, because when love in these cases cometh freely it is best, and most likely to hold. He giveth Musculus. Rebecca more treasure according to the custom of those times to the newly espoused, that thus she might have an experiment of his Masters riches, the gifts said to be given to her Mother and Brother, if the Hebrew words be properly translated, were apple and other sweet fruits, yet some Hebrews will have them to signify any precious things. When they came near to their journeys end, Isaac is said to have been coming from the well of Beer-lahai-roi, for he dwelled in the South country, and Verse 62, 63 had gone out that way towards the evening to pray. Of this we red before, Chap. 16. 14. Luther thinketh, that he dwelled not now together with Luther. his Father, but somewhat remote, their substance being too great for them to dwell together, and it is said to be the South-Countrey, because Mesopotamia lay from thence Northward. Jerome thinketh, that he dwelled at Gerar, Hieron. or at Beer-sheba, but it is plain by Ch. 25. 11. that he dwelled by Beer-lahai-roi which was 16. miles from Hebron. The time of his going out is noted to have been towards the evening, which being cool was most fit to walk abroad in, in that hot country. The word translated ( to pray) is {αβγδ}, which as Vatablus saith, signifieth to speak with a low voice, as a man doth Vatablu●. in prayer and meditation. There are divers other translations of the word. 1 By the Chaldee Paraphrast, to meditate. 2 By the Septuagint, to exercise. 3 By some Hebrews, to walk amongst the green Trees. 4 Symmachus, to talk. 5 Aquila, to confabulate, as if he went to speak with his workmen. 6 Ambrose, to estrange himself, that is, from worldly affairs. Most yet agree about that of meditating and praying, howsoever there are some, that refer his meditating to a philosophical study about natural things, as Lyranus and Tostatus. But I rest in the first, and thus the word is often used, as Ps. 70. and Ps. 49, &c. And here we may note, both an example of piety to be imitated, and something for encouragement herein, for that subtilest he was thus busied, his much desired help was by a singular providence at the instant brought unto him. Rebecca espying Isaac asked who he was, and being told alighted and put on a vail. She alighted for honours sake, because it had been unfit, Verse 64, 65 that she sitting upon an higher place should receive him who was to be her head, upon a tower; and a vail she put on to cover her, for modesties sake: For a vail was such a kind of covering of silk or thin stuff, as did cover the whole head and face, and much of the body, being by the Greeks called {αβγδ}, of which Jerome saith, that it was the covering of the women Hieron. in tradit. Hebr. of Arabia and Mesopotamia, whereby their bodies were defended from the heat of the sun, having the name from {αβγδ} to heat. Of covering the tertul. de veland. virgin. Judicabunt vos A●ahiae foeminae Ethnicae, quae non caput, said quoque ità totum tegunt, &c. face we red upon four occasions, first for modesty and shamefastness here, and 1 Cor. 11. And it hath been of old much condemned for women to come abroad uncovered. Tertullian speaking against women going out with open face, saith, The Ethenick Arabian women shall condemn you, in that they cover their head and face, being content rather with one eye to enjoy half the light, then to prostitute the whole face. Valerius Maximus lib. 6. cap. 3. telleth of one Caius Sulpitius Gallus, that he took his wives going abroad with open face so heinously, that for this onely he put her away. 2 Another occasion of covering the face hath been for bestow, so David covered 1 Sam. 19. his head, when he mourned for Absalom. 3 For reverence towards the Divine Majesty whom mortal eyes are unworthy to behold, so Elijah covered 1 Kings 19. his face with his mantle, when the Lord appeared unto him. 4 In the case of being found guilty, covering of the face now being an act of one averse, and disdaining the party covered, as unworthy to look upon him; so the servants of Ahashuerosh covered Hamans face, and carried him forth, and hanged him. Hes●er 7 Then the servant told Isaac, what had passed; and he took Rebecca into his mother Sarahs tent, &c. Here I pass over the Allegory made by some of the Verse 66, 67 Fathers upon Rebecca her going down from the Camel, as by Gregory saying, Isaac coming towards Rebecca towards the evening of the day, when she Gregor. lib 35. Moral. in Job. sat upon a camel, setteth forth the coming of Jesus towards the end of the World, who being in visible in himself, by taking our nature upon him became visible to the Church of the Gentiles before sitting upon a Camel, that is, in the midst of great uncleanness and deformity, as the camel is an unclean and deformed beast, upon which Rebecca sat, who thence espied Isaac. And as she seeing him alighted and covered her head, so the Gentiles seeing and hearing Jesus to be their Saviour, come down from their vices, wherein they had lived and carried themselves proudly before, by forsaking Rom. 6. them all, and cover themselves with shane, being ashamed of those things, which they formerly did. And Rupertus Allegorizeth otherwise, but I pass these over, and come to Isaacs bringing of Rebecca into his mothers tent, and then taking her to wife. The order, saith Calvin, is here to be observed, he Calvin. brought her not first to his own tent, but to his mothers to stay there a time amongst the women, and then he married and lived with her and loved her, and it is not to be doubted, but that there was then a solemnization of their Marriage, although it be not spoken of. And thus men ought to defer, and not presently like bruit beasts take them wives, and go in unto them. His father appointed him this wife, but he liked and loved also, and so took her, and was comforted after his mothers death, this is added to intimate his great affection to his mother, she having been dead now three yeeres, he still sorrowed for her, and did not quiter wear away that grief, till now that for a most dear mother he had gotten him a most loving wife. In the servant of Abraham, the Minister of Gods word is set forth, saith Ferus, and in Rebecca the Church. For, 1 As he, so the Minister is sent. 2 He prayeth, and having found praiseth God. 3 He adorneth her ears and hands, signifying Faith and good works, &c. And as she, so the Church is a Virgin. 2 Is kind to Christs servants. 3 Followeth them. 4 Descendeth by humility. 5 Covereth her face. CHAP. XXV. THen again, Abraham took a wife, and her name was Keturah, and she bare Verse 1, 2. him Zimran and Jokshan, &c. It may seem strange, that Abraham being now a hundred and forty yeeres old, should mary another wife, and beget children, he being spoken of as dead for any act of generation at the age of a hundred, Rom. 4. 19. For 1 If he were dead then, how could he be alive now to beget so many children? 2 Having lived a widower above three yeeres, since Sarahs death, what moved him being so aged to mary now again? 3 Seeing he was so careful for his son Isaac, that he might have a wife of the daughters of his kindred, and not of the Canaanites, why had he not the like care of himself, seeing he would mary again, but a woman, as is most probable, of that country, is taken by him? The Hebrews, whom Lyranus followeth, say, that this Lyranus. Keturah was Hagar, whom he had taken before, but put her away again at the instigation of Sarah, and to make this the more probable, they propound the signification of the name Keturah, as Jerome saith, being copulata, or conjuncta. Hieron. in tradit. Hebr. in Gen. neither doth he reject or approve this, but leaveth it. Lyranus saith, that Keturah signifieth thurificata, as intimating, that after her ejection she kept herself pure, as if she had been Consecrated to God. Tho. Anglus likewise is very earnest in maintaining, that she was Hagar, alleging Jerome, for this Tho. Anglus. Calvin. opinion, upon 1 Chron. where he saith, Keturah is Hagar, as appeareth, Psal. 82. where it is said, The tabernacles of the Edomites, Ishmaelites, Moabites and Hagarens; by the Ishmaelites, the posterity of Hagar by Ishmael being understood, and by the Hagarens the Madianites& other peoples coming of her under the name of Keturah. And again, 1 Chron. 5. the Itureans, Napheans and Nodab are said to have holpen the Hagarens, whereas these three peoples came of Ishmael, and therefore the Hagarens must be others coming of her also. But these are onely conjectures: For the Hagarens might be the name of some Ishmaelites singularly, and other families coming of him might be called by other names. And generally, as Lyranus confesseth, the Fathers understand not Hagar by Keturah, but some other younger woman. Against that opinion of her being Hagar maketh first Hagars age, which must needs be now about 80 yeares, and therefore could not by so old a man have so many children without a greater miracle, then that of Isaac. 2 The words here used in Hebrew, Abraham added and took a Wife, &c. 3 The words following, v. 6. To the sons of his Concubines he gave gifts, so that he had more then one Hagar. Lastly, the name Keturah being a proper name, whereas if it had been Hagar, she should have been so called. She was therefore doubtless some other younger woman, and happily of that country, and most probably not now first taken after Sarahs death, and Isaacs marriage, but rather long before, although it be not related, till now in the conclusion of his History, that nothing concerning him might be finally omitted, although hitherto let pass. For as she is here called Abrahams Wife, so 1 Chron. 1. 3● she is said to be his Concubine, intimating his taking of her, whilst Sarah was yet alive: for although such are called sometimes Wives, and sometimes Concubines, yet one woman taken alone, when a man hath none other Wife, is never called but his Wife. And this Calvin holdeth to be most probable, and it may be thought that Abraham was moved hereunto, although it be Gen. 12. not expressed that thus many Nations, besides the Israelites and Ishmaelites, might spring out of him, as by this means it shall by and by appear that they did. Yet Origen and Augustine hold, that he married her according to the order here followed, because when he was altogether without issue, he Origen. Hom. 11. in Gen. never took any other woman, till that by the importunity of Sarah he was drawn to take Hagar, and therefore they think, that now much less, having issue, he would of his own mind take another during the life of Sarah. But to this it may be said, that God having given new vigour unto his body to beget Isaac, when he was old, he might happily being more fit still for generation, be moved of his own mind to take another wife, because, as Calvin saith, when a man hath once begun to take the liberty of having a Concubine, August. in Gen. quaest. 70. Non exigui temporis tantum do●um fuit illi robur, quod ad gignendum Isaac sufficeret, said divinâ instauratione in reliquum vitae tempus restoruit. Origen. Hom. 11. in Gen. he groweth the more bold to take another, but he condemneth it in him, as ill done, howsoever I cannot for my part in this subscribe unto him, as I have partly touched before in speaking of Polygamy, Gen. 4. Saint Augustine holding this to have been a new marriage after Sarahs death saith, that Abraham had not only strength sufficient given unto him for a little time to beget Isaac, but that by divine instauration he reflourished all the rest of his life, whereby as Calvin saith, is added to the glory of the miracle, and therefore he embraceth it, as touching the reflourishing of his bodily force. And for the excusing of him as being herein carried by carnal lust in so old an age, Origen saith, that it was done by an instinct from God for a mystery, this marriage setting forth the marrying of wisdom to the mind, which is not, till old age cometh on. But Augustine better, that, as his taking of Hagar August lib. 16▪ de Civit. Dei, cap 34. and getting a child of her was done in a figure, as likewise the begetting of Isaac of Sarah, viz. the wicked, which are children of the flesh being set forth by the one, and the faithful, who are the children of promise by the other, as Saint Paul teacheth, Gal. 4. so his taking of Keturah, and begetting children of her, may be figurative and mystical also; heretics being set forth by these children, who are not permitted to inherit with the faithful, but are sent away as well as the wicked, although they have all some common gifts given unto them, as wealth and prosperity, and wit and learning, and this World. These things being thus premised, I come now to the answering of the doubts put before. First he took this woman, as he did Hagar, before the death of Sarah, for which she is called his Concubine, 1 Chron 1. 32. and not being so old, as is supposed. Secondly, although he were old, when betook her, for I suppose that it was some good space after the birth of Isaac, yet the natural force by God miraculously renewed and still continued in him, made him, as if he had been younger. Thirdly, he was not so solicitous for himself in this matter for the choice, as for his son Isaac, because it was said, that in Isaac his seed should be called, and he was to be the seminary of the Church. Lastly, this was not done by so great a Patriarch carried through the love of a woman, after the manner of other ordinary men, but by a singular providence in a mystery, as hath been said. Now for the children begotten of Keturah; Zimran, Jocsan, Medan, Midian, Isbach, and Suah, two of them only Verse 2. are spoken of as having issue, Jocsan and Midian; the off-spring of the other four is omitted, as inhabiting peradventure parts more remote,& therefore unknown to the Hebrews. Josephus saith, that all of them possessed the Region of the troglodytes, and Arabia Foelix unto, the Red-Sea. And that it Joseph. Antiq. lib. 1. was reported, that Epher the son of Midian, whom he calleth Ophres, went with an Army, and took Lybia,& that from him Africa took the name. Hieronymus having said the same with Josephus addeth, that Assurim one of the Hieron. in tradit. Hebr. sons of Dedan gave the name to the Syrians, according to some, and that divers of the children of Keturah here mentioned, went and possessed the Regions of India. Moreover, he saith, that Midian gave the name to the City Madian beyond Arabia towards the South in the desert of the Saracens, whence they were called Madianites. And of this Madian& Ephah the son of Lib. 17. in Esaiam. Madian he saith, that the whole Province, where these people dwelled, is called by a general name Saba, from whence the Q. of Saba came. Of Madian& Epha, Esay 60. Esaiah receiveth, saying, The Dromedaries of Madian and Epha all shall come from Saba, bringing Gold and Frankincense, &c. Of the Madianites joining with the Moabites against Israel it is written, Numb. 22. 25, 31. And of Dedan the Ezech. 27. son of Jocsan Ezechiel writeth, saying, The sons of Dedan were thy Merchants. Of the rest we red nothing afterwards, and therefore we must leave them without saying any more of them, but only that Sheba the son of Jocsan may seem to be he, that gave the name to Saba, where Madian and Epha also dwelled. For of three men of this name we do red. 1 The son of Chus. 2 Of Jectan, who came of Heber, and 3 This Sheba; and accordingly there were three Sabaes. 1 In Arabia Foelix, and these came of the Seba here mentioned, as Jerome saith. 2 By the Persians. 3 In India according to Dionysius. Dionys. de Situ Orbis. It is to be noted, that none were more infest enemies to the Hebrewes, then some of these, as we shall divers times red of them in this kind, and of the other Kinsmen of theirs, the Moabites, Edomites, and Ishmaelites, and even so the Church of God is most exercised with the enmity of heretics pringing from the same fountain with themselves. Now although Abraham had thus many children besides Isaac, yet he gave Verse 5, 6. all that he had to him, and to the rest he gave gifts. According to the manner of leaving the inheritance to a son begotten of a Wife, so did Abraham, but for the children of his Concubines, he first gave them gifts, that is bestowed something upon them to carry away with them, to help towards their maintenance, and so sent them away, whilst he yet lived, then all, which remained, came to Isaac. A Concubine, as the Hebrews say, is an hand-maid taken to the bed of her Master, without any Writing being made, or matrimonial ceremonies, but a Wife hath both. If it be demanded, why Abraham sent these his children away, retaining Isaac only with him? It is answered, that this was done, because Isaac ought by Gods promise to inherit that Land, lest, if they had stayed there still, they should have been some interruption unto him. And again, he believed, that each of them would be multiplied into a Nation, according to that of the Lord, A Father of many Nations have I Gen. 17. 5. made thee, and therefore it was necessary to sand them into other parts, forsomuch as that Land could not be able to contain them. Lastly, he feared envy, that might grow in them against Isaac possessing all that he had, they having but little bestowed upon them. Wherefore he sent them away, whilst he lived, Eastward, into the east-country, that is, not Eastward in the Land of Canaan, but quiter out from all those bounds, to Arabia, armoniac, Mesopotamia, and Persia, which, as far as the Persian gulf, are usually called in the holy Scripture the east-country. And from amongst them again, most probably from Arabia Foelix, came the Magi to worship Christ, who are said to have come out of the East. After these things thus done, Abraham dyed and was gathered to his people, Verse 7, 8. being 175 yeares old, for which he is said to have been of a good old age, and full of dayes. The words used to show that he dyed, are, He gave up the Ghost, and dyed, whereupon Aven-Ezra noteth, that he dyed not any painful Aven-Ezra. death by any sickness, but his spirit gently departing from his body, the force of nature being in this long continuance of time quiter spent in him, and therefore it is said, he was of a good old age, and full of dayes; and thus the promise of the Lord made unto him, Gen. 15. 15. was fulfilled. Touching the words added, and was gathered to his people, they are diversely expounded by divers. First by Philo, who will have those things, whereof man was made, his Fathers Philo. or people, unto which he is again gathered, when he dieth, viz. Water, Fire, Earth and air, of which the body is composed, and to which it returneth, and the sky, of which the soul is a part, and unto which it is elevated, being placed with the stars, but this is rather platonical then theological. Secondly Saint Augustine understandeth by his people, the company of Aug. quaest. 2●●in Gen. Angels, unto whom the souls of just men are aggregated, when they die. For saith he, in speaking of Jacob, concerning whom the like phrase is used if it had been said, unto his Fathers, there had been no doubt, who were meant, Gen. 49. but in that he saith, to his people, considering that there were very few before Jacob of his people, and so it may be doubted, whether they could be called a people or no, I cannot think, that his progenitors are meant, but the Angels of Heaven. And this is followed by the interlinear gloss, the Master of the scholastical History, and Tostatus. Thirdly, Theodoret expoundeth it, as an intimation of the immortality of the soul, and of the resurrection, because if men in death did altogether Theod. quaest. 109. in Gen. Rupert. in Gen. cap. ult. perish, it would not have been said, that they were gathered to their people. And Rupertus saith, that the phrase is borrowed from the gathering in of corn out of the field to be laid in the barn, the meaning being, that even so the elect in death are gathered out of the open of this World into the secret of those that are at rest. So likewise Lyranus, but that he maketh the Lyranus. Luther. Musculus. place of their resting Limbus Patrum. And Luther followeth Theodoret, and divers others, holding that the mortality of the soul is here obscurely intimated, because otherwise in death there could be no gathering unto a people, but now that men dying are gathered unto their people, it must needs be yielded, that they perish not, but pass from one people to another, that departed hence before them. And he is said to be gathered unto his peoples in the plural number, because the peoples of divers Countreys, that have lived and dyed well, come together after death into one place of rest. Fourthly, some other new Writers there are, that understand these words only, as an hebraism to express death, to be gathered unto his people, to be gathered to his Fathers, and to go the way of all flesh being one and the same thing, that is, to come to the same estate with others, that have dyed before. This last, howsoever it cannot be denied to be true, yet as in many other Phrases in the Hebrew tongue, under the literal a mystical sense lieth hide, so it may be in this phrase, forsomuch as men dying are said to be gathered to the people, they perish not, as do beasts, but continue still in their souls, and according as they have been of the sort of the good, or of the bad people, that have gone before them, they are gathered unto them, the one sort being together in one place, and the other in another. That by this phrase is not, meant a gathering into the company of the good Angels is plain, because the same is used also touching ishmael, v. 17. and by the same reason it appeareth, that a gathering into the secret of those that be at rest, is not always meant, but only when he is a good man, touching whose death it is spoken. Otherwise he is gathered to the people of his own quality and condition. Abraham being dead is butted by his sons Isaac and Ishmael, where Sarah Verse 9, 10. was butted before. Ishmael is said before to have been cast out, but it seemeth, that he went not so far, but he could hear of his Fathers death, and come to do a filial duty towards him, of the coming of his other sons by Keturah we red not, for they were sent further off into the east-country, and Ishmael was more beloved of his Father then any of them, as is most probable by his expressions sometimes. There had been great difference between Isaac and Ishmael in times past, but now their Father being dead, they agree in one about his burial. Nothing ought to hinder us from doing this last duty towards our deceased Parents: for mens bodies are not any way to be put into the ground, as the carcases of beasts, but as precious things to be laid up there with some solemnity, as being bodies that shall rise again. After the burial of Abraham, it is shewed in brief how God blessed Isaac, and that Verse 11. Verse 12, 13, 14, 15, 16. he dwelled by the Well of Beer-lahai-roi. Then of Ishmael it is said, that he had 12 sons, Nebaioth, Chedar, Abdeel, Mibsam, Mismah, Dumah, Mesah, Hadar, Themah, Getur, Naphis, Chedma, who were Princes, which is inserted to show the verifying of Gods promise to Abraham that he should beget 12 Princes, Calvin. Chap. 17. 10. And it is said, that these were their names in their generations, the Tribes that came of them being called by their names, as the Tribes of Israel by the names of their Fathers, of Nebaioth, thus the Nabathen country Musculus. being a part of Arabia, had the name, because they dwelled there, viz. from Euphrates to the Red-Sea. We red also of the Tents of Chedar, of the plains of Dumah, of Thema also Southward, and Chedma Eastward, so Musculus. And Ishmael being 137 yeares old dyed. But his children dwelled from Havilah to Verse 17. Verse 18. Sur before Egypt, as a man entereth into Assyria, in the sight of all his Brethren. This Havilah cannot be in India, as some suppose, but in Arabia, see before, Gen. 2. 11. because the other bound of their dwelling is said to be Zur, or the Red-Sea before Egypt. And Ishmael is said in his posterity to have dwelled before all his Brethren, to show the fulfilling of that promised touching him, Chap. 16. 11. where the meaning of this phrase may be seen. The word translated dwelled is {αβγδ}, which signifieth, as Calvin saith, to rest or to dwell, or to fall, as Vatablus, and the Chaldee Paraphrast, who supplieth it with this word Lot, as if it had been said, his lot fell to him before all his Brethren, and some understand, it, as if it had been said, he fell or dyed before all his Brethren, that is, they surviving, but he at this age being cut off. But as Calvin well noteth, this is a forced Exposition,, and forsomuch Chald. Paraphrast. Vatablus. Calvin. as the word may be expounded, dwelled, we shall not need to supply it with, Lot, but expound it thus. The meaning is, that the Ishmaelites dwelled near the Israelites, but were not mingled with them. And so Moses soon endeth his relation touching Ishmael, that he might henceforth dwell altogether upon the History of Isaac, of whom Gods Church came, for the cause whereof this History was undertaken by him. It may be noted, that Ishmael is the only wicked man, whose man, whose age is set forth in all the Bible, and of whom it is said, as of Abraham, he was gathered to his people, whereupon some have thought that he repented before his death, but the phrase of gathering to his people may as well be understood of the wicked like unto him, as it is of the faithful, when it is applied to Abraham and such like. Isaac, he saith, was 40 yeares old, when he married Rebecca, and she being Verse 20, 21 barren, he entreated the Lord for her, and she conceived. His age of 40 is not set down in vain, but to show his continency, in that he kept himself chased hitherto, not being carried by the lusts of youth, which are most violent. And this example is in some sort to be followed by others, it is their duty to Luther. Musculus. strive against the flesh, and not at the first assaults to yield unto it, for they do so either entangle themselves by immature marriages with many distracting troubles, or else rush into formcations or adulteries to their utter overthrow. The barrenness of Rebecca continued till the 20 year, as appeareth, v. 26. If it be demanded, why she was so long without fruit, as Sarah also was far longer, and other good women after them? It is answered by Chrysostome, Chrysost. Hom. 49. in Gen. that thus a way might be made to our believing, that it was possible with God to make a Virgin to conceive and to bring forth a Son: for this reason is used to the Virgin Mary, Behold, thy cousin Elizabeth hath also conceived, for nothing shall be impossible with God. And again, that men might not love their Wives the less being barren, nor they be the more discouraged hereby, because barrenness is a thing incident to the very best. Theodoret saith, that God would hereby show, that the Israelitish stock was to be multiplied Thoed. quaest. 74 in Gen. Volens Deus genus Israeliticum componere, astendit illud non naturali successione, said gratid& favore s●o esse multiplicandum. not by natural succession, but by his grace and favour, because Christ was to come of them. And truly all these reasons put together may serve fully to satisfy this doubt: for why should we doubt of the conception of a Virgin, when as Wombs naturally barren and dead through age have conceived? And Israel being the Church of God, it doth excellently serve, to show Gods grace to be the fountain hereof, and of all election. If it be further demanded when Isaac began to pray, that his Wife might be fruitful? Some say, when in continuance of time he found that she was barren. But the answer of Chrysostome and others is more probable, that he began to pray thus soon, as he was married, persevering herein 20 yeares together. For he knew well, that the fruit of the womb is of Gods special blessing, and he hoped for an holy seed, wherefore being married▪ it is not to Chrysost. Vatablus. be doubted, but he sought this presently by prayer, and although the Lord did long defer to grant his request, yet he continued to pray till he had obtained, and so must every faithful man do, and being never weary of praying, he shall at length prevail in that which may be to Gods glory. Isaac, saith Calvin, in being thus delayed was no less exercised, then Abraham had Calvin. Vatablus. Pi●ke R. Eliezer cap. 32. Greg. lib. 1. Dialog. cap. 8. Obtineri nequaquam possunt quae praedestinata non fuerunt, said ea quae sancti viri orando efficiunt, ita praedestinata sunt, ut precibus obtineantur, &c. been before. An innumerable off-spring was promised; but what conflicts must he needs have in his faith, and Abraham also, who was still alive, to see, how slowly Gods promise took effect? yet he believed still and prayed. The word translated( for Rebecca) may also be rendered in her presence, or being over against her, as if he had taken her to pray together with him, and so some, saith Vatablus, understand it, but it is more simplo to red it, in respect of her, or for her. The Hebrews have a tradition, that he took her with him to Mount Moria, and there prayed. Lastly, it may be demanded, why Isaac prayed thus, when as he was sure by reason of Gods promise, that he should have issue, and how his Wives bearing fruit can be ascribed unto his praying, as it is in this place? To this Gregory answereth saying, Things not predestinated cannot be obtained by prayer, but such things, as holy men obtain by prayer, are so predestinated, that they should be obtained by prayer. For even the predestination of the eternal kingdom is so by Almighty God disposed, that the elect must come to it with labour, in that by prayer they come to obtain that which from eternity God hath decreed to give unto them, as appeareth in the example of Isaac praying for his Wife. Wherefore Isaac did herein but his duty, and his Wife conceiving, both Gods decree took effect, and he obtained that which he sought by prayer. And the Children struggled within her, and she said, If it be so, why am I thus? and Verse 22. Verse 23. she went and enquired of the Lord. 23 And the Lord said unto her, Two Nations are in thy womb, and two manner of people shall be separated from thy bowels, and the one people shall be stronger then the other, and the elder shall serve the younger. The word translated, struggled within her, is diversely translated, by Ambrose exultabant, by Augustine gestiebant, by Jerome ludebant, vel calcitrabant, by Aquila c●●stringebantur, Rupert. lib. 7. in Gen. cap. 3. Collidebantur, parvuli, non study contendendi, vel scientiâ certandi, vel affectatione vincendi, said eodem Dei nutu permoti, quo irrationalia pecora,& inaminata elementa praesagio futurorum moveri solent. Vatablus. by Symmachus, they were carried after the manner of a ship upon the superficies. The word is {αβγδ} signifying confringere, so that they did seem to fight and to tear one another. And this colluctation was not natural, but stirred up extraordinarily by God, to portend something to come, as Rupertus saith. These children smote one against another, not out of a desire to contend, or out of any skill to strive, or affectation of victory, but being moved by the same instinct of God, whereby unreasonable beasts and inanimate Elements are wont to be moved for a presage of things to come. Wherefore Rebecca was troubled greatly at this strange accident, saying, Why am I thus? that is, if the Infants within me shall tear one another, why have I conceived? it had been better for me not to have conceived at all. It is the speech of one much perplexed, and doubtful, whether God caused it to be thus, as a sign of his anger, or otherwise. Wherefore she goeth to ask of the Lord. But whither went she, seeing there was now no Prophet, or Priest to go unto? Some say, that shee went to Melchisedeck, who was Shem, Hebraei. Euseb. Gennadius. Aven-Ezra. that dwelled at Jerusalem, and lived till the 48 year of Jacob. But this is merely conjectural, and therefore not to be grounded upon. Others say, that she went to Abraham being a Prophet, or to some other Prophet of those times: but then it would have been so expressed, as when Josiah sent to Huld●● the prophetess to inquire of the Lord. Others, that she went to the Priest; but say not to what Priest. Others, to the place of sacrificing before some Altar, Chrysost. Theod. quaest. 75. in Gen. Diodorus Tarsensis. Calvin. Musculus. Origen. and that she prayed there. Some, that she went only in private, and prayed, and had answer, as Diodorus Tarsensis, Calvin, and Musculus. And some, that she went no whither with the feet of her body, but with her mind, lifting it up to God, as Origen. I subscribe to them that are for her going to some place, because otherwise it would not have been said, that she went to inquire, but only that she inquired. And for so much as there were Altars set up by Abraham, where he used to call upon the Lord, it is most probable, that she went to one of them, hoping, that as God had sometimes spoken unto him, so he would now to her to resolve her in the midst of her doubts. Touching the Lords answer to her, Two Nations, that is, the heads of two Nations are in thy womb, and the one shall grow in time stronger then the other, that the younger then the elder; this is not spoken so much, as all observe, in respect of worldy pre-eminence, but of Gods grace, whereby the posterity of the one should be made Gods Church, and peculiarly beloved people, the other being rejected, as if it had not come of Isaac, but of heathen Parents. Of the Apostles applying of this to prove election to be of grace, Rom. 9, 10. see what is said in my exposition thereupon. Certainly none other reason can be rendered, why the younger should rather be chosen then the elder, but because God would hereby magnify his grace in electing any, seeing if any respect were had herein unto man, the eldest should rather have been preferred. That which is thus Historically said, touching these two children in the womb of Rebecca, is mystically also expoanded by the ancient Fathers. First, by these two peoples, the people of the Gentiles, and of the Jews being understood, of which the elder, that is, the Jews serve the younger, that is, the Gentiles. For we Gentiles according to the order of Rupert. in Gen. lib 7. cap. 4. 2 Sam. 8. our calling, are younger, and the Jews elder, as Rupertus hath it, and as Esau served Jacob, when by David the Edomites were subdued and made tributary, so the Gentiles came to be superior to the Jews, when the Jews, as the natural branches of the Olive-Tree were broken off, and they being Rom. 11. Aug. de Civit. Dei. lib. 16. c. 25 Nemo fear nostrûm aliter intellexit, quim majorem populum Judaeorum minori populo Christiano serviturum. Aug. Serm. 78. de Tempore. branches of a wild Olive were graffed in. And this Saint Augustine saith, hath been so commonly received, that none almost of ours hath understood it otherwise, and he saith, that the Jews serve the Gentiles, because they carry about the Books of the Law and Prophets, wherein Christ is set forth, and by looking into which( being the Books of Christs enemies) everyone may be the more confirmed. Again, the same Augustine by these two peoples understandeth two sorts of people in the Church of Christ, washed and born again in the same fountain of regeneration baptism, as those two came of the same Mother Rebecca, that is, the Godly and the wicked, of which the wicked may be said rightly to be the mayor, translated Elder, because they are more by far then the Godly, or the greater part at all times, as the word properly signifieth, and they strive continually together, as these children did in the womb, but the elder, that is, the company of the wicked shall serve the younger, that is, the Godly, because they shall in their persecuting of them be made, as the fire and hammer serveth Gold, to purify it, and the Mill wheat, to make fine meal thereof. Origen by Rebecca her conceiving of Origen. hom. 12. in Gen. these two, understandeth every good Christian, who conceiveth evil thoughts many more in his mind then good, and before them, yet by grace he subdueth them, and is carried, most by the good and so the spirit overcometh the flesh, and 'vice giveth place to virtue in all such. And when her dayes to be delivered were fulfilled, behold, there were Twinnesin Verse 24. Verse 25. Verse 26. Twinnesin her womb. 25. And the first came out read all over like an hairy Garment, and they called his name Esau, 26. And after that came his Brother out, and his had took hold on Esaus heel, and his name was called Jacob, &c. The first of these twins appeared monstrous, because it is contrary to niture for the child of a woman to be born with hair upon it, except the head only: but this child was born hairly like a beast, as we may see afterwards in that Jacob to make his Father believe, that he was Esau, covered his hands with skins of Kids. Aristotle saith, that very much hair upon the body of a man doth show abundance of excrements, and therefore that such are Aristot. lib. 3. hist. animal. most libidinous, and moreover, of a very strong body, and hot constitution, and one subtle, and fierce, and cruel. His outward physiognomy therefore shewed his quality, although it be not always to be taken heed unto, as Musculus. Musculus noteth. Touching the reason of his name Esau, it seemeth to come of {αβγδ} to make, because he was made so at the first, as others grow to in time, viz. hairy, and therefore some say, that Esau is quasi perfectus, as it were perfect. But Jerome, who observeth, that he had three names, Esau, Musculus. Oleaster. Cajetan. Hieron. interpret. ominum Hebraic. Edom, and Scir, saith, that Esau signifieth either a making an heap of stones, read, or vain, yet coming to scan the reason of the name Edom, that he was so called, because of the read pottage, which he so desired, and of the name Seir, which signifieth hairy. He seemeth plainly to dislike that of his being called Esau from redness; Yet Origen and Rupertus also are for this, that he was thus called, because read. I rest in the first, Esau, was so called, as who was a perfect man at the first, having hair all over him when he was born, as men have afterwards, yea and much more. The other of the twins from his manner of coming forth, viz. holding Esau by the heel, is called Jacob, that is, a supplanter, who is properly one that holdeth another by the heel, that he can go no further, or do Gen. 27. no more, but metaphorically to supplant is to deceive, as Esau afterwards applieth it. Jacobs coming forth in this manner shewed his after-strife with Esau about the birth-right, by holding him thus in the going out, his plucking of him back, that he might be in his place, being declared. Now Isaac is said to have been 60 yeares old, when these children were born, so that Verse 26. Abraham lived still, and 15 yeares after this, wherefore all things are not set down in order, as they were done, seeing Abrahams death is set forth before this. And Esau was a cunning hunter, but Jacob a plain man dwelling in Tents. Verse 27. The vulgar latin hath it, Esau was a cunning hunter and an Husbandman, but erroneously, the Septuagint render it better, a man of the field, that was Musculus. of a stirring spirit, and loved to range abroad in hunting, Jacob contrariwise had not that cunning in him, but was a simplo plain man, that kept at home, giving himself to look to Sheep and other cattle, and to domestical affairs, as his progenitors Abraham and Isaac had done, preferring thus to led a quiet life, yet Gregory and others of the Ancient follow the vulgar Latin, Esau was a cunning hunter and Husbandman, and whereas Jacob is said to have been a plain man, they having respect to the word {αβγδ} here used, which signifieth perfect, innocent or sincere, say, that it is meant, that he was such an one, as our Saviour Christ commandeth us all to be, viz. innocent as a Dove, and perfectly just. And such doubtless he was, for, as Jerome saith, Wit Hieron. in Matth. c. 10. Prudentia absque bonit●te malitia, simplicitas absque ratione stultitia nominatur. Gen. 30. without goodness is malice, and simplicity without reason is folly, wherefore he is to be thought to have been so a simplo plain man, as that he had wisdom withall to take heed of other mens treacheries, and to work for his own good, when opportunity was offered, as appeareth by his getting of the birth-right from Esau, and by his peeling of rods, and laying them before the Sheep and Goats to make them bring forth partic-coloured, whereby he was enriched. But because in saying that he was a plain man, Moses opposeth him to Esau a cunning hunter, he doth not mean hereby to set forth his wit, but his innocency, and that he had not that dexterity and art, which Esau had to hunt and kill wild beasts, but like a simplo man contented himself to go on in such a course as every one might do, in keeping about home, and looking to sheep, &c. And touching Esau his being an Husbandman, there is nothing, whereby this may be gathered, but only an hunter, and so one, that for his following that course of life might well be called, A man of the field. We red but of one before, that was an hunter, and he also was wicked, viz. Nimrod, and the wicked are often set forth by the name of hunters, Gen. 109. as Ps. 91. He will deliver thee from the snare of the hunter, and Ps. 124. Our soul is escaped, as a sparrow out of the hand of the hunters, &c. Mich. 7. yet it is not be thought, that hunting in itself is evil, or that all hunters are wicked: for it is a kind of art and exercise, that strengtheneth the body, and maketh men fit for war, as Xenophon teacheth, neither would Isaac doubtless have encouraged Esau herein, as he did, if it had been an evil Xenophon. Venatoria exercitatio est quasi bellorum progymnasiasma. Levit. 17. course. And God seemeth to allow hereof, when he directeth to cover in the Earth the blood of that which is killed in hunting, if the beast or fowle taken thus, were such as he might eat of it. And more plainly when he saith, Ps. 132. 15. I will abundantly bless her provision; for the word here used in the Hebrew, is her hunting. Moreover, why were wild beasts, as well as tame appointed to be food for man, and how shall man subdue those that be hurt-full, but by hunting and killing of them? The only fault is, that such as give themselves to hunting, and all that live a stirring and turbulent life, being so much in action, lay aside for the most part contemplation, and therefore their mindes, not being formed hereby, they are more rude and fierce, and more tainted with 'vice, then such as led a more quiet and retired life, as Jacob did. But what is meant in saying that he dwelled in Tents? The Chaldee Chald. Paraphrast. Lyranus. Paraphrast readeth it, Erat vir integer,& minister domûs doctrinae. And accordingly the Hebrews say, that by Tents here are to be understood places of teaching, which he frequented there to learn Wisdom and the fear of the Lord, such as were the schools of Melchisedeck and Heber. But as Musculus observeth well, this is to go from the plain meaning to uncertain conjectures. For Abrahams and Jsaacs Tents are also spoken of before, and in Musculus. like manner nothing else is meant here, but that Jacob also kept in his Tents, Greg. lib. 5. Moral. Quid aliud per venationem Esau, nisi corum vita figuratur, qui in exterioribus voluptatibus fusicarnem sequuntur. Jacob autem vir simplex in tabernaculis, vel domo habitavit, quia omnes, qui incuras exteriores spargi refugiunt simplices in cogitatione sua, atque in conscientiae suae habitatione consistunt. Domi enim habitare est se intra mentis secreta restringe●e, nec exteriùs per desideria dissipari, ne dum ad multa soràs inhiant, à semetips●● alienati cogitatibus re 〈…〉 ant. August. lib. 5. de Civit. Dei, cap. 4 Gregor. hom. 10. s●per Evang. Verse 28. Rupert. lib 7. in Gen. cap. 6. Calvin. which were pitched here and there, as was most fit to look to and to feed his Fathers cattle. Gregory saith, it is one translation, he dwelled at home, making an excellent Allegory hereof. By Esau an hunter, their life is figured out, who being addicted to outward pleasures follow the flesh, but Jacob a simplo plain man, who dwelled in Tents, orat home, such as will not be diffused into outward cares, but do simply keep within the habitation of their conscience by meditation: for to dwell at home is to restrain a mans self within the secrets of the mind, and not to be dissipated outwardly by desires, lest whilst they gape after many things abroad, being estranged from cogitations they should fall from themselves. The divers dispositions of these twins do plainly evince, that Genethliacall Astrology is vain: for if there were any power in Constellations in this respect, these two being born under the same Constellation, must needs have been of like conditions. If it be said, the Constellation might vary in that little distance of time that was betwixt the birth of the one and of the other: Saint Augustine answereth, that if in so short a time there be so great a variation, no mortal man can so justly pitch upon the point of time, as to find out any thing certainly hereby. And Gregory, that by this reason there should be divers conditions of one and the same man, seeing none come forth wholly at the same instant, but by degrees, and therefore there should be as many fates of some, as there are members of the body. And Isaac loved Esau, because he ate of his Venison, but Rebecca loved Jacob. It may seem strange, that Isaac should love Esau most, he being worst, for he was to Jacob as Cain to Abel, nothing is spoken of him to commend him, but all of Jacob, he was sincere and innocent, and followed the works of a most honest vocation, unto which Isaac had also applied himself. Rupertus justifieth Isaac herein, saying, that he loved not Esau absolutely, as Jacob was beloved of Rebecca, but for his Venisons sake. But it appeareth by that which followeth afterwards, that he loved him so, as that he would have conferred the blessing of the birth-right upon him, the Oracle of God being neglected. Wherefore he is greatly blamed by Calvin, as being carried with an inordinate affection for his palates sake, yet he saith, that this came to pass by Gods permission, that it might appear, how firm and constant the decree of election is, seeing no obstacle can hinder it from taking effect, as is manifest by this example. He also maketh some doubt touching Rebecca her love to Jacob, whether it proceeded not from a study to be contrary to her Husband, although he rather inclineth to think that she was moved hereunto by the Oracle. I cannot herein subscribe to Calvin, for Rebecca certainly having so manifest cause to love Jacob both by the Oracle, and by his honest and good manners, he being also always at hand to show his duty towards her, could not but upon a right ground be exceedingly affencted towards him. And happily Isaac was not yet acquainted with the Oracle, and therefore Esau being his first-borne, and also getting him meat daily that he loved, he was most affencted to him, but loved Jacob also, as Christ loved all his Apostles, but John chiefly, as Musculus noteth. His ill manners he Musculus. could not but dislike, yet if he knew nothing to the contrary, he being obsequious towards him, natural affection could not but carry him before his death to bless him, as his first-borne. Such an affection was in David towards Absolom, and before in Abraham towards Ishmael; grace doth not so extinguish nature in Parents, but that they are sometime carried hereby only contrary to reason, and yet in this God had a special hand, as was said before, to make his election to be known to be most firm, and such as that it cannot be disappointed. And Jacob sod Pottage, and Esau came from the field, and was faint, and he said unto Jacob, Feed me, I pray thee, with that same read pottage, for I am faint, therefore Verse 29. his name was called Edom. And Jacob said, Sel me this day thy birth-right, &c. This pottage is said to be of lentils, which the Jews say use to be eaten in mourning, and Jacob ate such, as one that mourned for the birth-right, which was not his, but Esaus, so highly did he esteem thereof. That we may the more orderly proceed in expounding this History of Jacobs buying, and Esau his selling of his birth-right, it is first to be enquired, what this birth-right was? Vatablus answereth according to the Hebrews, that it was a right of succeeding in the Fathers principality, dignity and honour, so that he which had Vatablus. this, his Bretheren were to rise up and to minister unto him, as children to their Father; yet others, he saith, hold, that it was a right unto two parts of his Fathers goods, viz. Priesthood and rule, and had also reference to the kingdom of Heaven. And this indeed, that the right of the first-borne was not only unto dominion, as is further expressed, Chap. 27. 29.& 37. but unto the Priesthood, Jerome teacheth, saying, All the first born of the stock of Noah, who are in order set down in the Scripture, unto Aaron, were Priests, Hieron Epist. ad Evagrium. according to the tradition of the Hebrews. And this is the common received opinion, and it seemeth to have been so by that which is said, Exod. 19. 32. Let the Priests, who come near to the Lord, be sanctified: This being spoken, before that any other Priests were ordained, wherefore they must needs be the first-borne in whose room the Levites were afterwards substituted. Ainsworth Numb. 3. 13. summeth up together the excellency of the birth-right thus. The firstborn were consecrated to God, Exod. 22. 29. next in honour to their Parents, Gen. 49. 3. had a double portion of their Fathers goods, Deut. 21. 17. succeeded them in the government of the family, 2 Chron. 21. 3. and in the administration of the Priesthood, Numb. 8. 14, 17. wherefore by this name, such as are dear to God are set forth, Exod. 4. 22. and higher then the rest, Psal. 89. 28. figured Christ, Rom. 8. 29. and the heires of Heaven, Heb. 12. 23. Secondly, seeing the birth-right was a right unto the Priesthood, how Jacob could justly buy it, forsomuch as such things may not be bought and sold, Act. 8? To this it is commonly answered, as Lyppomannus hath it, that the birthright being indeed a right to bless and to offer sacrifices in solemn meetings, Lippomanni catena. as well as to rule over the rest of the Brethren, and to have a double portion to them, could not lawfully be bought and sold, but it belonging to Jacob by Gods appointment, as he had doubtless learned of his mother, he might redeem it, being for the present held by another, to whom it belonged not. Or it may be said, that the right of dominion, and unto a double portion might be bought, and forsomuch as the Priesthood was annexed hereunto, that might be bought withall. But I prefer the first, God offering him an opportunity to attain to that to which he had appointed him, it was wisely and rightly done of him to lay hold upon it. Thirdly, forsomuch as common humanity requireth, that one Brother or Neighbour should help another with food in his need, and not to take advantage hereof against him to benefit himself, how can Jacob be justified in doing contrariwise? again, if he might be justified for buying of Esau his birth-right, yet ought he not to have given him a better price for it? To this it is commonly answered, that whatsoever is said to have been done here, was done by divine dispensation, this right was by the Lord before appointed unto Jacob, and therefore nothing remained to be done on Jacobs part, but to draw Esau to consent to the transferring of it, who by birth had it, from himself unto him, how little a price soever he gave therefore. The Lord, saith Calvin well, ordered it thus by his singular providence, that the divers dispositions of these two might appear, how sensually minded. Esau was, and Calvin. how little he savoured the things of God, and how heavenly minded Jacob was, in that having made ready for himself, he would rather abstain from his necessary food for a time, then neglect this opportunity to benefit himself in respect of things pertaining to God and godliness. And thus is it with all the elect and reprobate. For touching Esau his gulosity, it cannot be thought, but that he could otherwise have satisfied his hunger, only being a man given to the belly, he would have no delay, whatsoever it cost him. Fourthly, because it may seem strange, that for this his name should be changed into Edom, as a name of disgrace, how great his fault was? To this it is answered, that his fault was very great and manifold. First, of intemperance, in that he was so earnestly set upon, having meat for his belly instantly. sin is committed about meats, as Gregory noteth, five ways. 1 By anticipating Greg. Moral. lib. 30. the set time, so Jonathan sinned in eating Honey, 1 Sam. 14. 2 By desiring more delicate meat, then a man hath, so the Hebrews sinned in the wilderness by desiring flesh, Num. 3. 3 By desiring a more delicate preparing of it, as did the sons of Ely, 1 Sam. 2. 4 By excessive eating, as it is said of Sodom, fullness of bread was in her, Ezech. 16. 5 By being over-eager and desirous of meat without al delay, as here Esau was. The second sin of Esau was the carnality of his mind, whereby he set nought by spiritual& Heavenly privileges, being only intent to the filling of his belly; for although he had been ready to die for want of food, as Calvin reasoneth, he should rather have suffered a 1000 Calvin. deaths, then to have consented to deprive himself and his posterity of perpetual felicity. He thought, as Musculus hath it, that his Father was yet living, Musculus. and it should be long before any benefit would by his birth-right redound unto him, and therefore, so that he might have something for the Heb. 12. present, he regarded not that. His third sin was his felling of a sacred thing, for which he is said to have been profane. His fourth perjury, in the purpose of his heart, for he thought, that although he swore to Jacob in this regard, yet he should not have it, as appeareth by his taking it so heinously, when it was confirmed unto him, Chap. 27. that he would have slain him therefore. His fifth sin was impenitency, after this foul fact done. for it is said, Verse 34. He arose when he had eaten, and went his way, and contemned his birth-right, so sottish Verse 34. and sensual was he, that it grieved him not to have done thus vilely, but as being hungry he set by his birth-right as a thing of nought, so he did also Musculus. his belly, being filled. He was herein worse, then the Lacedemonian captive, who when the Army, of which he was, had yielded itself to the enemy for want of water, and they had now drunk at a River, said, O fellow-soldiers, ( O Commilitones!) quantulâ voluptate inaestimabile bonum perdidim●us for how little a pleasure have we lost an inestimable good thing? Chrysostome noteth another sin to have been ingratitude, that he esteemed not, neither cared to keep the gift given by God unto him, Hom. 50 in Gen. For the Phrases used here, in the original it is, Feed me with that read, that read, either the lentils of which it is said to have been made, v. 34. gave it this read colour, or something else, which Esau not knowing, calleth it only a read thing, expressing a greedy desire unto it, from whence and for his most foolish match he was called in disgrace Edom, and they that came of him Edomites for ever after. Esau doth aptly set forth, as the Apostle applieth his example, profane and worldly men, and Jacob the Godly. 1 The one sort is at continual strife The Allegory. with the other, as these two were in their Mothers womb. 2 The wicked are rough and harsh in their manners, as Esau, but the Godly quiet, and gentle, as jacob was smooth. 3 They prosper at the first, but in the end they meet with trouble, as Esau came forth first, but was afterwards hindered by Iacobs laying hold of his heel: contrariwise the Godly suffer many things at the first, but their end is comfortable. 4 They are in honour amongst men; and the godly are poor and contemptible, either because they have not that wealth or those gifts of nature, that they have: but before God the Godly are most honoured, and the wicked despised, as Esau amongst men was commonly taken for the first-borne, and so esteemed by Isaac and others, but in Gods decree Jacob was superior, and so most esteemed by Rebecca, who was taught of God. 5 As Esau was an hunter and ranged daily abroad in the fields, so the wicked, as hath been already shewed, follow their pleasures, being altogether estranged from retired meditations, but the Godly dwell in them. 6 As Esau was most earnestly set upon meat for the belly, but regarded not his birth-right, so the wicked are marvelously intent to worldly things, but they make no reckoning of things Heavenly: but the Godly on the other side pass not for their sufferings, in regard of worldly things, but do willingly permit the wicked to enjoy them, so that they may have grace, and be in Gods favour. 7 As Esau having thus deprived himself of his birth-right was not grieved for it, so the want of grace never troubleth the wicked. 8 As he after this was made servant to his Brother, so the wicked are made to serve for the good of the Godly, as hath been already shewed, and they shall finally be brought under them for ever, when the Godly shall be set upon thorns, and made Judges over them. 9 As he wept afterwards, when he lost the blessing, and with earnest crying sought it, but in vain, so the wicked shall one day be affencted with a sense of the want of Gods grace, and crave for mercy, but all in vain. 10 As Esau after this hated Jacob, and sought to kill him, so the wicked bear a malicious mind against the Godly, but God provideth for their preservation, as Jacob was provided for. 11 As Esau grieved his Father and Mother by his marriages, so the wicked by their inordinate living cause much grief and vexation to the Church. Lastly, as in time Isau was discovered to be unworthy of the birth-right, and Jacob more worthy, which may serve for an Apology for Gods decree; so the wicked are not made reprobates, but most deservedly, and the Godly attain to life always by right means. Although election be free, and floweth only from Gods grace, yet by the divine providence it is so ordered, that none but wicked and profane persons are damned, and none but the Godly and Heavenly wise are saved. CHAP. XXVI. AFter all those things before related, touching the children of Isaac and Rebecca, and the death of his Father Abraham, here are briefly summed up together the other most notable accidents of his life, till his very old age, when his sight failed him, as Chap. 27. There was a famine in the Land, where Isaac dwelled, which was, as is most probable, by Beer-lahai-rei Southward, Verse 1. Verse 2. Verse 3. and in the way to Egypt; whereupon he had thought to have gone into Egypt a country of great plenty, but the Lord appearing unto him, forbiddeth him so to do, commanding him to go and sojourn, where he should show him, and promising to give all those Countreys to him and to his seed, and to Verse 4. bless him, and to perform his Oath to Abraham, and that in his seed all the Nations of the Earth should be blessed, because Abraham his Father had Verse 5. obeied his voice. And hereupon he went to Gerar to Abimelech King of the Philistines, which was eight miles. For although his going to this place be H. Bunting, patriarches travels. spoken of before the Lords appearing unto him, yet it may easily be gathered, that he first appeared, because if he had come to Gerar first, there had been no need to forbid him to go into Egypt; wherefore, he having yet only meditated upon going some-whither, the Lord averteth his thoughts from Egypt, and prophesieth him this place, which was within the limits of the promised Land, and let the word ( appeared) be red in the Preterpluperfect tense, had appeared, as some red it, and it well may, and this exposition will aptly agree. But why would not the Lord have Isaac to go into Egypt, as well as Abraham had upon a famine before done, Gen. 12. 10? Ans. The Hebrews say, because Isaac was once consecrated for a sacrifice to the Lord, and therefore he ought not to go out of the promised Land. But this Hebraei. is a hypocondriac reason, seeing the Land of Canaan was then as profane a Land, as any other by reason of the lewd manners of the Inhabitants, and Abraham and every Godly person is also a sacrifice to God. Theodoret examining the reason, why neither Abraham the Father, nor Jacob the son of Isaac being held from going into Egypt, yet he was forbidden, saith, that Abraham was permitted to go into Egypt, that the virtues in him might be seen in that Theod. in Gen. quaest. 76. country, to provoke the people there to imitate him, but Isaac was held from going, that it might by Gods providing for him in Canaan now suffering by famine appear, that he could thus have provided for Abraham also, if it had pleased him: for when all others laboured with want, God blessed Isaac so, that he reaped a manifold increase. And to this do I subscribe, the Lord in dealing diversely with these two his holy servants shewed, that he hath not one only, but divers ways to supply the want of his in their necessities, as he can led them forth to a place of plenty, when he pleaseth, as he did Abraham, so he can even in a place of greatest scarcity supply them with plenty, as he did Jacob,& the Israelites in the Wilderness, that we may never despair of his help in the time of need. Musculus saith, that God would thus exercise his faith. Calvin, that he was not so strong in grace, as Abraham, as therefore Musculus. Calvin. the Lord would not expose him to the temptations of Egypt. But for the exercise of his faith can be no reason any more, then to Abraham, and who knoweth, whether Isaac were weaker in grace then Abraham or no? It is best therefore to rest in the former solution. For any other passage here, as that Isaac was afflicted thus in the Land of promise, that God promiseth to bless him, &c. and rendereth this as a reason, because Abraham obeied his voice, the like have been treated of before in speaking of Abraham, Chap. 12. and Chap. 22. Isaac being come to Verse 6, 7. Gerar, as Abraham had done before, biddeth his Wife to say, that she was his Sister, touching which I will say nothing, because the like was also spoken of before in the History of Abraham, Gen. 2●. After a while Abimelech the King looked out at a window, and saw Isaac sporting with Rebecca, and he called him, and said, Surely she is thy Wife, how saidst thou then, she is my Sister? The Verse 8, 9. same word, which was used before in speaking of Ishmael playing with Isaac, is used here again, some think, that under this word is honestly covered over the carnal copulation, wherein he espied them. It was certainly in some secret place, where he thought that he should not be exposed to the beholding of any man, which is intimated in that the King by chance looking out at a Window espied him: yet happily he saw him only embracing and kissing her in a most familiar manner, as is usual betwixt none that are of a godly and grave conversation, as Isaac was, except they be man and wife. Saint Augustine saith, that this sporting of Isaac with Rebecca was mystical, because August in Faustum lib. 22. cap. 46. as this being seen by Abimelech she was perceived to be his Wife, which was a thing that lay hide before, so by diligent looking into the holy Scriptures, the Church which is a Congregation of faithful men and women, is found to be the spouse of the son of God, who being equal unto God, condescended to take upon him the form of a servant, that he might dwell in us. Isaac being thus challenged, answereth nothing, but that he feared his life for her Verse 10. Verse 11. sake: Then the King blameth him, saying, What is this that thou hast done to us? one of the people might haply have lain with thy Wife, and so thou shouldst have brought sin upon us. Then he charged all his people, saying, Whose toucheth this man or his wife, shall surely die. Isaac would not, but acknowledge his fault in lying, yet he excuseth it by the fear of his life, wherein he was: but this will not excuse it: for evil is not to be done, that good may come of it, so that his weaknesse herein appeared. Abraham in the like case had his Wife taken from him twice, but Isaacs Wife is not taken by any man. God maintained the chastity of Sarah one way, and of Rebecca another, quibbling miraculously for Sarah, that she was not taken, and restraining men admirably, that Rebeccah, although most beautiful also, was not hitherto desired by any. But what meaneth the King to give so streight a charge, threatening death to such, as should touch Isaac or his Wife? To this Calvin answereth, that God did partly by his providence move him to this, for the greater security of his servant in a strange Land, and partly by the piety and goodness of Isaac procured him so great reverence and respect before the King, that he gave as strict a charge touching him, as touching himself, which was not a thing ordinary to other strangers. By touching is meant hurting him or his Wife. And Isaac sowed in that Land, and found in that year 100 fold increase, and the Verse 12. Verse 13, 14. Lord blessed him, and he increased, &c. and he had possessions of flocks, and of Herds, &c. It may be doubted here first, what ground Isaac had to sow in Gerar, he being but a stranger there? To this Calvin answereth, that he had not any Calvin. which he bought, as some think, for this was contrary to the Lords direction, who bade him but to go and sojourn there, but that it was hired ground, which by the leave of the Inhabitants there he occupied for the time, for the supply of his family with necessaries. But how great was the increase which he had of his sowing: for it is said only in the Text, that he received an 100 fold in estimation, and not increase, and the Septuagint render it 100 fold of Barley, but there are two words Soerim, and Searim saith Jerome, so like the one to the other, as that there might easily be a mistake. Searim Hieron. in tradit. Hebr. signifying estimations, and Seorim barley, the first of which is here used, and not the latter, so that it is 100 fold estimation, but how is this to be understood? Answ. It may be taken either for 100 fold more then the ground usually yielded, or more then others, or then he expected, but it is most commonly understood of 100 measures for one sown; which howsoever it may seem incredible, yet if we compare it with that which others have written, we shall find that the usual increase of some excellent grounds in some parts have been much more. That is a good soil, saith Herodotus, which Herodot. l. 4. Plin. l. 18. c. 10. Eubesperites till, in times of great plenty, yielding 100 fold, and that of the Cynips about 300. And Pliny saith, that Wheat in Byzantium a field of Africa yieldeth 150. To Augustus was sent a root with little less then 400 stalks, and to Nero one with 340. But those grounds were the richest in all the World, and this was in most plentiful yeares, but Isaac had this great increase in a Land not so fruitful, and in a year of famine, when others laboured with want, for it is said to have been that year. And this is noted by Chrysostome, saying, that God made Isaac to abound in the midst of the want of others, that all might understand by how great a favour of God that Chrysost. hom. 52. in Gen. just One was cherished, and so the Heathen might be compelled to aclowledge and admire his power and providence over his. And God blessed him, this is taken by all to be added as the cause of his increase, God blessed him, and the earth did not of its own nature yield him so great plenty. And for his other substance he by the same blessing grew so great, that the Philistines amongst whom he lived, envied him, and for a despite unto him, filled up with earth all his wills of water, which were digged in Abrahams time,& the King Verse 15. Verse 16. biddeth him to depart, saying, for thou art mightier then we. Envy doth usually attend upon the prosperity of others, and where there is envy, the eyes are blinded, as here the Philistines looked not at their own commodity, but knowing, what would be discommodious to Isaac, who had abundance of cattle, they fill up his Wells, whereby they might have had benefit also together with him. And the King biddeth him to depart, but what reason hereof was there saith Chrysostome? because he was greater, for this they should rather have held him still, seeing Gods favour was so much towards him, Chrysost. hom. 52. in Gen. hoping to fare the better for using him kindly, and keeping him amongst them. But malice and envy blinded them so, that they looked only at his Invidus alteriius rebus macrescit opimis. Verse 17, 18 greatness, and that was to them matter enough of vexation, according to the saying, An envious man pineth away at the prosperity of another. Isaac then departed, and dwelled in the valley of Gerar, eight miles from the City, and he digged again all the wills, which were digged in the dayes of Abraham, and called them by their old names. Such was Isaacs mildness, that he neither resisted being bidden to depart, nor sought to be revenged upon them that did him so great a despite as to dam up all his Wells, but he quietly cleanseth them again, although it is not to be thought, that he wanted power, seeing Abraham his Father did sometime arm of his own servants at once 318 persons. That which is here said of his digging over the Wells which the Philistines had stopped up, must needs be understood, as done whilst he dwelled in Gerar, and not after his remove; for then he was out of those parts, where an abiding was no longer permitted unto him, and so could not dig thereabouts any more. Wherefore, it is to be thought, that Isaacs digging again of these Wells is spoken of after his remove, not because it was done in this order, but because Moses would relate together, first the acts of the Philistines against him, and how they caused him to depart, wherein he yielded unto them; and then the acts of Isaac done partly before his remove, although he quietly set his men to work, to open those wells again, which the Philistines had stopped up, yet they pursued him so with their envy, that he was driven from thence, and then having pitched in the valley of Gerar, a place where it is likely that none dwelled or kept cattle before he diggeth a new well. But the herd-men of Gerar follow him to this place,& Verse 19. Verse 20. Verse 21. Verse 22. strive with his herd-men for this Well, wherefore he called it Esek contention,& went further and digged another, for which they striven also, wherefore he called that Sitnah hatred,& went yet further,& digged another, for which they striven not, wherefore he called it Rehoboth, that is, room. Isaacs digging over of the wells, which Abrahams servants had digged before, is Allegorically applied Origen. Hom. 13. in Gen. by Origen to Christs purging of the Law and the Prophets, from the corrupt glosses of the Scribes and Pharasees. Moses and the Prophets, the servants of God, had of old digged, as it were, these wells of water, as Abrahams servants did those about Gerar, but the Scribes and Pharisees had by their corrupt glosses marred them, as the Philistines those wells by casting earth into them, wherefore Christ cometh and diggeth them over, as it were, again, by teaching the true meaning of the Law and Prophets. Then he diggeth a well of living water, that is, preacheth salvation by himself to all believers, but about this great contention ariseth first with the Jews, and then with the Philosophers amongst the Gentiles. Lastly, he cometh to have Rehoboth, that is, room enough, when the gospel is embraced amongst the Gentiles. And he went from thence to Beershebah, where the Lord again appeared unto Verse 23. Verse 24. Verse 25. him, and there he built an Altar, and called upon the Lord, and pitched his Tent there, and there his Servants digged a well. To Beershebah was four miles, of which see before, Chap. 21. 31. where Abraham is said to have dwelled, and to have made a Covenant with Abimelech. Why Isaac removed to this place, it is not said, but it is most probable, as Calvin hath it, that some new strife had happened at Rehoboth, which is calvin. passed over in silence, and therefore to be further off from the quarrel some Gerarites, he goeth to his Fathers old habitation, and there that very night the Lord appeareth unto him to comfort him again after all these troubles. And the first thing which he intendeth here, is to build an Altar, and then to dig a well, first, he seeketh the things of Gods kingdom, and then of this World. But this place, as was shewed before, had the name from a well, what meant he then to dig a well here again? It is answered, that the envy of the Philistines, as is most probable, was such, that in stoping up the wells of Abraham they came even to this place also: but then he should only have been said to dig the same over again, wherefore I think rather, that the well digged by Abraham there was by some casuality decayed, and so the place being without water, he was forced to dig another. For that the Philistines came thus far to stop up the wells that Abraham had made, is but a conjecture, it being said of them before, which they had stopped, that he digged them over again, and when this well was digged at this time, Isaacs servants came to him rejoicing, as if they had found a thing of which there was great want, saying, We have found water, v. 32. Isaac having pitched his Tent here, Abimelech the King with others come unto him to make a league with him, as he had done before with Abraham, with whom he first expostulateth, but then feasteth them, and they swear one to another, and Verse 27, 28 &c to V. 34. Chrysost. How. 52. Calvin. so this place hath again the same name confirmed unto it Beer-shebah. The conscience of Abimelech, saith Chrysostome, telling him, that he had done ill, in putting Isaac away, made him thus again to come and to seek unto him. Calvin conjectureth, that he was brought by an instinct from God, who provided thus to grace his servant, after that he had appeared unto him. Whereas it is said, Abimelech came unto him, and Ahuzzath one of his friends, some of the Hebrews, saith Vatablus, and the Chaldee Paraphrast red it, a Troope of his friends, deriving {αβγδ} from {αβγδ} apprehendit aut tenuit, because they which accompany a King keep continually about him, as if they held him but he prefereth the reading of it, as a proper name, Ahuzzath his friend. But Hieron. Rupert. Jerome is for the other, and Lyranus and Rupertus, but it is most likely, that it was one prime man so called, his other attendants being understood. When Abimelech cometh to him, he speaketh of his doing nothing but good unto him: but this was to cury favour, and to draw him the rather to a league, he being not willing, that any unkindness or injury offered him should be remembered, and Isaac was of that gentleness and patience, that he would not urge him now therewith. Touching the name Shebah given to this well, in the vulgar Latin it is rendered abundantia, but, as Jerome, and all the learned Hieronym. aclowledge, the word signifieth also an Oath, yet he prefereth rather his Latin Translation. But the Septuagint are for an Oath, and Calvin, holding that the same name was now renewed again to this place, in honour to Abraham, who first called it thus. It is worth the observing here, that the same things befell Isaac the son in his peregrination, that had befallen Abraham the Father: for both suffered by famine in Canaan, and both hereupon removed to another place, both were in fear in respect of their wives, and were both delivered, both digged wells in Gerar, and Beer-shebah, and had indignities offered to them by the Philistines, but at last the friendship of them both was sought by those that had maligned them. So what troubles soever the righteous suffer, their end shall be honourable and joyous, and if they that malign them, be ever touched with true penitency, what malice soever they have born towards them, they will count them most worthy and blessed of God. again, it is to be noted, that as for the general it happened to them both alike, so in divers particulars their conditions differed. Abraham went into Egypt in the time of famine at the first, and not to Gerar till afterwards, but Isaac was with-held from Egypt, and went immediately to Gerar, a part of the country, where the famine was. 2 Abraham had his wife taken from him, but God wrought for him miraculously, and so she was restored: but Isaac kept his wife, and she was otherwise discovered to be his wife, and so he enjoyed her without danger. 3 Abraham hath gifts given to him, and so he groweth very rich, but Isaac sowed, and by the wonderful increase, which he had, waxed very rich. 4 Abimelech came to Abraham only with Phicol, but to Isaac with Ahuzzath also. It being here intimated, that God doth not bring his just all one way to the same blessed end, but through divers and different conditions in many respects, but still the Father of the faithful is exercised with more and stronger temptations then the son, God moderating herein, as he giveth strength of grace and ability to bear more or less. More over, this History of Isaac, as Rupertus hath well observed, doth notably set forth the Rupert. in Gen. lib. 7. c. 8. state of Christ Jesus in his Apostles and Ministers. For first, as Isaac through the necessity of a famine was forced to Gerar, and there was much honoured and increased, so the Jews rejecting the gospel, Christ is forced as it were to go in his Ministers to the Gentiles, and there they are highly esteemed, and sow the seed of the word to incredible increase. Secondly, as Isaac afterwards had much trouble and envy, so the faithful Preachers of Christ had much trouble and envy at the hands of the Jews and heretics. Thirdly, as he yet at length was quiet, and had room enough, and was sought unto by Abimelech for a league; so the time shall come, that the Jews shall be converted, and then all controversies shall be appeased, and there shall be a most firm league and amity amongst all. These things whoso desireth more largely to red of, may see them in every circumstance, wittily set forth and applied by the foresaid Author, but there is more wit in it then edification. For he maketh that the famine of the Apostles, that they could not feed upon the Jews by converting them, as is intimated, Act. 10. And that Isaacs denying of his wife, that they were forced through persecutions to flee to lurking holes, and not openly to Preach, and that Abimelechs looking out at a window, and finding that she was his wife, that those things which were done, and taught by them in secret, were in time taken notice of, the greatest being converted hereunto, &c. Ferus of the wells digged first by Abraham, and stopped by the Philistines, but digged again by Isaac, saith, Hereby is set forth Gods opening of the well of his word by the Prophets, and the Pharisees corrupting it by their false glosses, but the purging of it again by Christ whereupon envy followed in the Pharisees, and Christ departed, and digged wells in other places by his Apostles amongst the Gentiles. And finally, all his enemies shall come in by faith, and he will make them a Feast in Heaven. After these things concerning Isaac, it is said that Esau being 40 yeares old; took to wife Judith the Daughter of Beeri, and Bashemath the Daughter of Elon Verse 34, 35. Hittites, and they were a grief of mind to Isaac and Rebecca. Isaac was then 100 yeares old, so that he was not without trouble to his very old age. And this is aptly premised here as a praeludium of the rejection of Esau, seeing he by marrying with these, cut himself off from having his posterity counted the holy seed, which should afterwards inherit that Land. It is to be thought, as Musculus hath it, that these women were mens Daughters of note in that Musculus. country, by means of marrying with whom there might be a likelihood of more love and concord to grow betwixt that people and Isaacs family: but he being an holy man, and not looking at carnal things, but spiritual, took no content herein, but both he and Rebecca were grieved at it. Now that they were of that note and quality, he gathereth from the naming of their Fathers, and Rupertus holdeth the same from the signification of their names, Judith Rupert. lib. 7. in Gen. cap. 12. Ille horum judicium contempsit, nec Dei promissiones curavit, viz. affinitate hominum cam regionem inhabitantium honoratum se& inclytum fieri posse credens magis quàm ope& gratiâ Dei. Targum Hieorsolym. signifying praising, and Berri, my wells, Bashemath in names, and Elon an oak or a Queach, saying, that hereby Esau did show in himself a mind not regarding the dislike of his Grandfather Abraham, or of his Father or Mother, or Gods blessing promised to Abrahams seed, but that he thought rather to make himself great and famous by matching with the Daughters of that country, then by Gods help and blessing. Touching the grief, which is said to have been to Isaac and to Rebeccah hereat, in the Hebrew it is, they were bitter, and exacerbating their spirit. And how this was, is shewed in the Targum Hierosolymitanum, saying they were rebellious and inflate in mind, worshipping Idols, and would not receive the Doctrine of Isaac and Rebecca, and therefore the Septuagint red it accordingly, they were contending and altercating with Jsaac and Rebecca. So that Jsaac it seemeth, did not so much dislike these marriages at the first, but afterwards for their ill conditions appearing in time. His affection towards Esau did so work with him, that he connived at these things, and still bare so great an affection towards him, that he would have blessed him, as his first-borne, before his death, as is declared in the next Chapter. There was then most probably a fault in him, that he opposed not his son in these his proceedings, neither was grieved, as is generally conceived that he was, at his thus marrying, but these undutiful, quarrelsome and disobedient women, whom his son Esau had married, were a cause of much grief and disquiet both to him and Rebecca. See also, how she is said by means of them to have been weary of her life, Chap. 27. 46. In that Esau his marrying with women of a contrary Religion, was a fore-runner of his rejection, which was by God therefore justly brought upon him, and bread great disturbance to his Father and Mother, note that such marriages are by all Christian people by all means to be avoided for fear of the like dangers. That of the Apostle must ever run in our mindes, Be not unequally yoked with Infidels. As the profane, which set light by spiritual 2 Cor. 6. 14. things, so any believer, who marrieth with a woman an unbeliever, or an Idolater, hath Esau for his ring-leader, and therefore with him he may justly Heb. 12. 16. look to be rejected with his posterity from the dignity of the holy and elect seed of Abraham for evermore. CHAP. XXVII. ANd when Isaac was old, and his eyes were dim, so that he could not see, he called Verse 1. Esau, &c. That, which is here set forth, did not certainly follow immediately after the things related in the former Chapter, but many yeares coming between. Eusebius saith, when Isaac blessed Jacob, he was 137 yeares old, and Jacob and Euseb. lib. 9. de praepar. Evang. Esau. 75. wherein he speaketh somewhat near the matter, for he misseth but one year, seeing when Isaac was 137, his sons were 74, as must needs be granted, because they were born in the year 63 of his age. And that Isaacs sons were 74 at this time, may be proved by considering the History of Jacob and his children after this. For he was sent away after this into Mesopotamia to avoid the fury of Esau, and to take him a wife, where after seven yeares service, he took Leah, and then Rachel to wife, by whom he had Joseph in 7 yeares more, who is said to have been 30 yeares old, when he was advanced by Pharaoh, and so he must needs be 39, when his Father Jacob Gen. 41. 46. Gen. 43. Gen. 47. 9. came into Egypt, he being then 130, which being so, Jacob must needs be 81 when he begot joseph, and therefore 74 at his coming into Mesopotamia, betwixt which, and joseph were seven yeares, at what time he was married to Leah, and divers yeares more, before that Rachel had joseph, and yet not above seven, for after two sevens, jacob served Laban for cattle 6 yeares, and abode, with him but 20 in all, now deduct 14 out of 98, and 84 remain, wherefore Gen. 31. 41. this was certainly Jacobs age at his coming into Mesopotamia, and then betwixt his Fathers blessing of him and that passed 7 yeares. For now Esau his hatred conceived against him coming to light, permitted not any long stay nigh unto him. And thus it appeareth, that Isaac was now when he blessed his sons, 137 yeares old, and so that many yeares passed after Esau his marrying, before his blessing of them, viz. 37. And the circumstance of his being very aged, and dim-sighted then evinceth no less, seeing he lived to 180, that is, 43 yeares after this, so that in all likelihood not much Chap 35. 28. more then half his time being expired at 100, he could not then have this symptom of old age, but many yeares after. And this I have thus laboured to clear the rather, because in some there is so great a mistake, holding these things to have been done soon after one another, and that Jacobs great continency might the more appear, staying so long without a wife, rather then he would mary in that country; and lastly, that it might appear, how wicked men, as Esau, find not presently the effect of their profaneness, but after many years, unto which although God doth delay his Judgements, yet he will surely bring them upon such at the last:& on the other side, that godly men, such as Abraham, Isaac and Jacob were, shall have his gracious promises performed unto them, although it be very long before they seem to take effect. For since the promise of multiplying the holy seed of Abraham exceedingly, until that there was any appearance of performance, passed 169 yeares, 25 before that Abraham could have Isaac, and he was then so old, and Sarah also, that in mans reason there was no hope of issue, then 60 before that Isaac could have Jacob, he having lived first with his wife Rebecca 20 yeares almost without a child, then Jacob 84 before he took a wife, but after this their unites are in a short time turned into multitudes. Isaac now being very aged commandeth his eldest son Esau to get and prepare him Venison, that he might bless him before he dyed. It may be demanded, Verse 2, 3. Verse 4. why Isaac being an holy man disposed himself thus to cross Gods Ordinance in giving Esau the blessing, which belonged to Jacob, whence it proceeded, that he thus singularly would bless his first-borne before his death, when as none else of his progenitors, that we red of, did the like to their-first born, and seeing his mind was to bless him, why did he require this Venison-feast to be thus prepared for him, before he would do it? Calvin saith, that the blessing, which is here spoken of, was no common Calvin. praying, but a lawful authority given by God, to testify the grace of election. For God had promised to the holy Fathers, that he would always be Gen. 17. 7. their God, and the God of their seed; wherefore they, that there might be a certain right to this blessing by succession to their posterity, gave them the possession thereof, thus delivering the grace received from God, as it were, from hand to hand. Thus Abraham in blessing his son Isaac, did make him the heir of the spiritual life, by this solemn right, and in like manner Isaac, that the eternal Covenant of God might reside in his family, would now before he dyed, bless his first-borne son. And this course of blessing was not rashly, or by private motion taken up by the patriarches, but they were of God ordained to be public witnesses. It was an usual thing, as we may observe from the Apostle, for the greater to bless the lesser, and for one Heb. 7. 7. man out of charity to bless another. But there was a blessing ordained by Numb. 6. 24. God, whereby the Priests afterwards blessed the people, and now the patriarches their children, and therefore Isaac in blessing of his son sustained not the person of a private man, but was Gods Prophet and Interpreter. And this may serve in part for anwer to the question, how it came into Isaac's mind, to propound to bless his first-borne at this time? But whereas it is said, that Abraham also blessed Isaac in a like solemn manner; I cannot red any where thereof, unless it be understood to have been done, when Chap. 25. he gave him all that he had. But I do think, that God now first stirred up Isaac to this solemn kind of blessing, that the power of his election might appear outwardly, and mystically to teach us many other things, as afterwards we shall see. From hence Jacob learned to do the like, before his death, not to one, but to all his children, and to the two children of his son Joseph. And faithful Parents do well in imitation hereof to bless their children, and to teach them to come and crave their blessing to this day; although Gen. 49. their blessing be but a praying for a blessing upon them, and not a Prophesying, as these of Isaac and Jacob were. Now for Isaacs going about to cross Gods Ordinance; herein, saith Musculus, he was blindly carried by the love of his first-borne to prefer him before the younger, and to strive Musculus. against the Oracle of God: for it could not be hidden from him what God had pronounced, before that they were born: wherefore the perverse love of this son was more blindness in him, then the blindness of his eyes, and so he cannot be excused herein. But happily he knew not yet of the Oracle, and so what he intended to do here, he intended according to the course of nature, that is, to give the principality to the first-borne. Whereas Musculus and others think, that he could not but know it, all circumstances seem rather to evince, that he knew it not: for first, it was not revealed to him, but to Rebecca, then in all this time; although Esau was faulty, he remitted nothing of his love towards him, but loved him still most, as his first-borne, and out of this his great love, he would now bless him, as his first-borne, and when he had erred herein, he was exceedingly perplexed, whereas if he had known the will of God, he would doubtless at last have cried peccavi, or else before that he would not so palpably have set himself against it. Moreover, if it had been Gods will that Isaac should have known it, he would have revealed it to him, as well as to her, but now he did not only not do so, but directed Rebecca to keep it secret to this day, as is most probable, because otherwise it had been easiest for her now to have told him of it, that he might not have proceeded in his purpose. Lastly, we ought to be very wary of casting such an aspersion upon so holy a man without plain evidence. It is most probable therefore, that Isaac ignorantly and not knowing any thing touching Gods will to the contrary, went about to have blessed Esau, and the Lord for the great mystery of the passages hereabout, did in his providence appoint it thus to be. Lastly, for Isaac his sending Esau to get him Venison, before that he would bless him, some think, that the reason Lyranus. hereof was, because he would have him do a filial duty, and so orderly come to receive a paternal blessing, as Fathers commonly look for duty and observance from their children, and so proceed to the giving of them their blessing. Others hold, that the reason was only mystical, Isaac being by a singular providence moved to require this first at his hands, purposing then August. in Gen. quaest. 79. Gregor. Hom. 6. in Ezech. to bless him; thus Augustine, but he sheweth not what this mystery is. Gregory saith, that hereby was figured out Gods desire to feed upon the good works of the Jews, but whilst they delayed, hardening their hearts, and seeking works abroad, the Gentiles being instructed by the Mother of grace, present to the almighty Father the meat of their good works, and are blessed in their stead. Rupertus saith, that hereby were figured out such Prelates Rupert. in Gen. of the Church, as for gain prefer unworthy men to the ministerial office, but contrariwise, as Rebecca the Church should provide, that they may be prevented, and the worthy promoted. Others hold, that the receiving of carnal things, by such as minister spiritual, is hereby figured The Mystery. out. But I prefer that of Gregory, being corrected as follows; because things done in the old Testament were in many things a preladsum of things set forth under the new; and Esau his labouring abroad in the fields doth aptly represent the Jews labouring by the strict observing of the works of the Law to be justified, whereas Jacob in the mean season staying at home, as the Gentiles depending only upon the mercy of God in Christ, and not seeking out by their own works to be justified, was blessed, and Esau missed of the blessing. This then may be the mystical, the other the literal reason. Or else we may say with Ainsworth, that Isaac would first eat savoury meat, and drink wine to cheer up his spirits, that he might be a more fit instrument of the Spirit of God herein. For anger, and bestow, and other like passions distemper the mind, and by such outward things it is mitigated and refreshed, Pro. 31. 6, 7. For the Phrase used here, That my soul may bless thee, it is an hebraism, it being meant, that I may bless thee. Rebeccah repeating to Jacob the same thing, v. 7. hath these words, That I may bless thee before the Lord, that is, that I may bless thee with all happiness, the Lord seconding it and making it effectual. Esau being thus sent away by his Father for Venison, Rebecca certifieth Jacob hereof, bidding him to go to the flock, and to fetch thence two good Verse 6, 7. Verse 8, 9. &c. to V. 15. Kids, which she would dress and prepare, as Isaac loved best, and herewith he should go and get his Fathers blessing instead of Esau. All which, after some objection, he doth, and so he is prepared to go in to his Father. The main question here is, whether Rebecca and Jacob sinned not, the one in counseling, and the other in dissembling so greatly? for there were three dissimulations at this time in Jacob. 1 In that he said he was Esau. 2 That he had done his Fathers command. 3 That he called his Kids flesh Venison, as if it had been taken by hunting? The ancient Fathers generally answer, that there was no fault in all this, but by an instinct from God it was thus done for mystical instruction to others. Chrysost. hom. 6 in Collos. Chrysostome saith, that this was no dissimulation, but a divine dispensation, and that deceit in this kind is not to be called deceit: for as there is an evil, so there is a good deceit, whereby Jeremiah saith, Thou hast deceived Jer. 20. Lib. 1. de Sacerdotio. me( Lord) and I was deceived. And in another place he saith, I cannot call that deceit, which is not with a fraudulent mind, deceit, but a certain economy, and wisdom,& Art rather, whereby to escape out of the midst and unbeaten straits of things being desperate, the vices of the mind being corrected and amended. He only is worthy of the name of a deceiver, who with a wicked mind, and study to hurt, weaveth the Web of dissimulation and fraud, for otherwise it hath done good oft-times to deceive, the safety of many being by this art provided for. And lastly, upon this place, Weigh not the dissimulation used, but the end wherefore God would have his prediction Hom. 53. in Gen. touching Jacob fulfilled, and so dispensed all things accordingly. And that God had an hand herein is plain, because Isaac was kept from knowing Cassian. lib. de mendacio coll. 17. c. 17. Cap. 25. Quis propemodum enumerare sufficiat omnes Patriarchas& innumerabiles alios sanctos pro vitae tutamine, alios pro desiderio benedictionis, alios pro misericordia, alios pro occultatione mysterii, alios pro zelo Dei, alios pro veritatis examinatione patrocinium utità dixerim assumpsisse mendacii. Origen▪ lib. 6. St●om●t. Hieron. in Gal. 2. Aug. lib. contra Mend. c. 10. Si causam proximam requiramus, mentitum putabimus. Si autem hoc factum ad illud, ad quod significandum revera factum est referatur, per hoedinas pelles, peccata, per eum vero qui eis se opcruit, ille signisicatus est, qui non sua said aliena peccata portavit. hippolytus martyr. Ambros. lib. 2. de Jacob& vita beata, c. 2. the deceit, which might easily have been discerned, and Esau was kept from coming in, till that Jacob, all things being finished, went out again, and Isaac, after that he knew the deceit, was not angry with jacob, but confirmed unto him the blessing. Cassianus the scholar of Chrysostome likewise saith, We must use lying as Hellebor, which if it be taken in the danger of a deadly sickness, it is healthful, but out of this great danger being taken it is present destruction. Who can reckon up all the Saints and patriarches, which for the safety of life, or some for the desire of a blessing, some for mercy, some for the hiding of a mystery, some for the zeal of God, and some for the examination of the truth, have taken to them, as I may so say, the patronage of lying. And again, nothing is more to be reproved then lying, yet jacob was not only not reproved for this, but blessed, because he lied not out of a covetous desire of the birth-right, but out of a sanctifying faith, there being none other way to attain unto it. Origen also, as he is alleged by jerome, saith, that lying indeed is unseemly and unprofitable for God, but sometimes profitable for men. For sometime there is a necessity of lying, as to Hester, judith, and jacob, whom we ought to imitate, using lying, as a medicine, for necessity, but then keeping within a measure. And hitherto the first way, whereby Jacob is justified, and according to these ancients, in the case of great necessity a man may dissemble, and lye to save life, as the Midwives of Egypt, and Rahab, or in zeal towards God, as jacob here, and jehu, who, that he might destroy Baals Priests, dissembled sacrificing to Baal. For of this Jerome speaking saith, that dissimulation is profitable, and to be used sometimes, appeareth by the example of jehu, and of David feigning himself mad, and of Christ himself, who came in the similitude of sinful flesh. But Augustine contrariwise, and Gregory, and Theodoret, and many more aclowledge no lying to have been here, but that either all things said and done were figurative and mystical, jacob being herein carried on, as it were, by a prophetical spirit, or that all, which was said, is very true in that sense, wherein it was spoken. Saint Augustine saith, if we look into the next cause of Iacobs dissembling, he may seem to have lied, but if this be referred to that, for which indeed it was done, by Goats skins, we may understand sins, but by him, that covered himself herewith, he was signified, who bare, not his own, but other mens sins. Thus also hippolytus the Martyr; Rebecca knowing, what should afterwards be don by Christ, bade jacob go and fetch two good Kids, to figure out Christs coming in the flesh to redeem us from sin, for Kids were used in sacrifice. And two must be taken, to signify two sorts of people redeemed, and they must be good and tender, to show that they must be docible and gentle. She putteth upon him also the Garments of Esau, setting forth hereby the faith and Scriptures, which were, as it were, the Jews Garments put upon the Gentiles, and the skins, wherewith his neck and hands were covered, signified our sins born by Christ. Ambrose understanding by goodly raiment of Esau his rob, referreth it to the new Testament, which as a prophetical and sacerdotal rob being taken from the elder Brother, the Jew, was put upon the gentle, the younger Brother. Gregory by the covering with Goats skins understandeth the confession of Gregor. hom. 6. in Ezech. Theod. in Gen. quaest. 80. Emerat privile gia primogeniturae ab Esau, ideoque verè seipsum appellabat primogenitum. Tho. Anglicus in Gen. 27. sins in the convert Gentiles, &c. as hippolytus. again, others there are, that justify all things said to be true, holding that there was no lye herein, as Theodoret, who saith, that Jacob lied not, when he said, I am thy first-borne, because, he had before bought the right of the first-borne of Esau for a mess of Pottage. Thomas Anglicus likewise upon this place saith, This was no lye, but a certain deceit of a simplo plain man, containing under it covertly a profound mystery of truth. As Christ lied not, when he said, Math. 11. of John the Baptist, This is Elias. For so Jacob saying, that he was Esau, was to be understood, as speaking not of the person, but of the prerogative of right, and the dignity of the Primogeniture given unto him by God, and conveyed unto him before by a sacramental buying. This then was thus done by prophetical inspiration, and divine authority, as also appeareth, because Isaac coming to understand, what was done, was not offended with Jacob, as abusing him with lies, but as acknowledging all to have been ordered and guided by God, he confirmed the blessing given unto him. Moreover, jacob was before spoken of as a plain and simplo man, and so free from deceit; and lastly, after this, God to show, how greatly he loved him, and approved of his doings, appeared unto him divers times, and comforted him, and for his greater grace took his title from him, as from Abraham and Isaac, the God of Abraham, Isaac and jacob. Thus also Saint Augustine sometime defendeth jacob, saying, that his words were figurative, and the same in effect with those August. lib. contra Mendac. cap. 10. of Christ, The last shall be first, and the first last, for so the last and the younger here had obtained the primacy of the elder. And this is followed by many, as Beda, Isidore, Rupertus, &c. Lastly, yet even some of them that defend jacob, from the mystical sense of his words aclowledge that he sinned venially both in his dissimulation and speeches; as Lyranus, who saith, that although Lyranus. the words of Jacob may be some way expounded, so as that they may be true, yet there was some lying herein: so also Scotus, and Tostatus, and Hyppomannus, saying, that it was an officious lye, and that he sinned venially. And Cajetan argueth diversely to prove Jacob a liar. 1 Because he said, that he Cajetan. in Gen. was his first-borne Esau, and being asked, If he were that his son Esau, he answered. Yea; so that although he might speak mystically at the first, meaning the right of the Primogeniture, and not the person, yet now Isaac desiring to sift the sense of his words out, and therefore asking him of the person, he could not speak truly. 2 Because he said he had done, as his Father commanded him, and bade him arise and eat of his sons Venison. 3 Because in all things he carried himself so, as one that would purposely deceive his Father. Calvin condemneth greatly both Rebecca for prescribing this deceit, and not Calvin. leaving all to God, and jacob for gross lying, and when he was once entangled, keeping no measure in lying and speaking untruly, although he saith, that the faith of Rebecca wrought with her, and was the occasion of her devising this fraud. And they say, We shall not need so anxiously to seek to excuse Jacob from sinning, because he was a man, and so as a man had his infirmities, as all even the best have had. So that there are four opinions touching Iacobs fraud. 1 That it was no lying, but mystical speaking. 2 That he dissembled not, but figured out most notably things to come, which are profitable for us to know. 3 That although he lied, yet he sinned not, it being done for a necessary good not otherwise to be attained, and that by divine motion and dispensation. 4 That he dissembled and lied, which was a fault in him. For mine own part, I do rather incline to the ancient Fathers, who excuse jacob and Rebecca in all this, rather then to those, that accuse him. To deceive Isaac indeed by actions and words I grant, that they had a purpose, forsomuch yet as that it was for godliness, and Gods hand went with them to prosper their project, neither was there any thing said, but in some sense true. I dare not say, but that he which giveth man wisdom, secretly wrought by his Spirit with Rebecca and jacob in all this, and if so, we must take heed that we charge them not with any fault for so doing. Touching the speeches used by jacob, not only Christ saith in like manner of John the Baptist, that he was Elias, but also Ezechiel in speaking of the Missiah Ezech. 37. to come calleth him David, and with a purpose to deceive the Jews, the Lord calleth his body a Temple, saying, Destroy this Temple, &c. And whereas Isaac requiring to know, whether he were that his son Esau, it is true which he answereth, I am that Esau, preferred as thy first-borne by God, and so he whom thou oughtest to bless. Touching the next words of jacob. I have done as thou commandedst me, they are true in this sense, I who am in right thy first-borne have done, as thou commandedst thy first-borne, and for his calling his meat Venison, this he might well do, because in the manner of dressing it, and in the form. in which it was represented to him, it was as Venison. So he that hath other flesh, but no true Venison, having prepared it, and baked it in the manner of Venison, is wont to say, Come and eat of my Venison, neither doth he offend in so saying. For any other means used to deceive, as the putting on of Esau his apparel, and Goats skins, there could be no fault in this, seeing he did it, not to wrong any man, but to get that which properly belonged unto him. For although to dissemble after the manner of Hypocrites, or to hurt others any kind of way in our dealings, being our Neighbours and Brethren, be a gross sin, yet for our 1 Thess. 4. 6. own safety in time of danger to dissemble, as David did before Achis● King of Gath, or only for good, as wise Physicians deal with their patients, or by policy in time of war, as Joshuah was directed to dissemble a fear of the men of Ai, or when God willeth, as the Hebrews borrowed precious things of the Egyptians and so robbed them, is no sin, because no direct lying, sith shows dissemblingly made may have a divers construction. But lying is in many places condemned, as Ps. 5. 6. Prov. 12. 22. Joh. 8. 44. Revel. 14. 5. Revel. 22. &c. and the order of nature, which is for the tongue to declare, what is in the heart, is perverted by lying, and God is truth, and by speaking the truth he hath glory, and of lies the devil is the Father, Joh. 8. 44. Wherefore it is to be acknowledged, that the holy servants of God, who lied upon any occasion shewed herein their weakness, and who is there that liveth and sinneth not? that we may not by any of their examples be encouraged to lying in time of danger, but either be silent or speak the truth for the event, casting our care upon God, who careth for us. And above all we ought to flee pernicious lying, which is to the prejudice of our Neighbours life, goods, liberty, or good name, or to feed his mind and ears with fables, which is idle speaking and a great abuse, or to abuse lawful authority to escape danger in some, to the endangering of many more. As when Popish Priests and jesuits are convented before Magistrates,& examined touching their profession for the common safety, in this case to deny it, or to equivocate is abominable lying, seeing their profession is either evil, and so what is said falsely for the patronizing thereof, is not for God, but for the devil, or good, and so to deny or to hid it, is the fruit of cowardice, and of an heart false to God and to his Truth, in that they flee suffering therefore. For the things mystically set forth in this disguised coming of Jacob before Isaac for his blessing, I cannot see, how Christ should be figured out in Jacob thus covered, for he came not in the raiment of our sins to the Father to be Calvin. blessed, but being a covering to us rather by faith we attain to this blessing, God smelleth the sent of his righteousness upon us, and so blesseth us, and dignifieth us. Or in the faith of our elder Brother, the Jew, we the Gentiles come to be blessed, we seeking not justification by our own righteousness, but in the acknowledgement of our sins, and by faith in Jesus Christ, which may be called the Jews Garments, because first offered to them, and made, as it were, for them. This last way Rupertus applieth it excellently; saying, The Lord, the World waxing now old, offered his blessing first to his Rupert. lib. 7. in Gen. c. 15. Verse 9. eldest son, the Jew, seeking to call him home by faith and repentance, but he delaying to come, Rebecca, the Mother, that is, grace stirreth up the gentle, the younger, to go and fetch two good Kids, &c. Not that any one man can at once eat so much, but hereby were set forth the two Testaments received by the Gentiles, for to confess and hold these is the meat of God, and we do( as it were) bring him delicate meat to feed upon, when we do thus. Jacob being instructed by his Mother, yet feareth so to be cursed, and not Verse 10, 11 Verse 12. Calvin. blessed; but she to add confidence unto him, in obeying her, saith, Upon me be the curse, my son; obey thou my voice, and go. Here again, both Jacob and Rebecca are blamed by some, as sinning, the one, because he doubted, and yet went about this deceit, and the other, because she through rash zeal was supinely confident, not fearing the curse. But others rather commend jacob from hence, as being manifestly without deceit, August. lib. 16. de Civit. c. 57. and therefore not knowing that this motion came from God, showing an averseness herefrom. And touching Rebecca, her faith, that the Oracle of God should certainly take effect in jacob, made her thus confident: for she was assured, that he could not be cursed, but blessed altogether. And Rebecca took goodly raiment of her elder son Esau, which were with her in Verse 15. the house. Musculus noteth here, that some hold this raiment to have been detained Musculus. Vatablus. by Rebecca from Esau, when he married contrary to her liking. The words translated, goodly raiment, are desiderable raiment. The Septuagint render it a goodly rob, or stolen, it may seem to be such as the Priests did afterwards use in their ministration, for they are so called, Exod. 28. 2, 3. and happily it was one received from ancestors, and therefore laid up carefully by Rebecca in some sweet Chest, and therefore the sweet smell hereof is spoken of, verse 27. Who art thou( my son?) growing that it was not his son Esau his Verse 18. voice, and not thinking, that Jacob would come now in his stead, he moveth this question: for I cannot think with some, that although his sight failed Marlorat. him, that his understanding failed him also, so as that he could not know Jacob by his voice, because he doth by and by declare the contrary, saying, The hands are Esau his hands, but the voice is Iacobs voice. The Lord thy God brought it to my hands. Verse 20. Luther. Calvin. Here, saith Luther, he lied magnifically; and Calvin, he mingled profanely a speech touching Gods providence with his own lies. But the Venison, which he presented, was truly brought to his hands by Gods providence, Rebecca being stirred up by God to set him a work thus speedily to get it. And in calling God Isaacs God, he sought to insinuate the more into his favour, and to make him the more credulous. And Isaac knew him not, and blessed him. Verse 21. Calvin. Herein, Calvin saith rightly, Isaac was used as an instrument only, blessing he knew not whom; and yet God, who used him, made it effectual, although he doubted touching the person, and had no certain faith, whether of his two sons he was. Something like unto which is daily done by the Minister of the Word, he soweth the seed of grace and reconciliation with God, but is uncertain to whom it shall be effectual; yet through God, who setteth him a work, it is effectual. The fiction therefore of the Papists is overthrown, who say, that all the force of the Sacraments dependeth upon the intention of the Priest, as if for the want of his intention Gods blessing could be made frustrate. Isaacs blessing of jacob is here spoken of by way of anticipation, for he blesseth him not, till that having questioned again whether he were Esau or not, he received his Venison at his hands, and had been Verse 24, 25 Verse 26, 27 refreshed herewith, and with his Wine. For then he biddeth him to come near, and kisseth him, and beginneth to speak of the smell of his Garments, and so proceedeth to bless him. He saith, that the smell of his son, was like the smell of a field, which the Lord had blessed. Setting forth a wonderful great delight, that he took in him, that his blessing following being uttered with life Musculus. and spirit, might appear to come from the very desire of his soul. For the smell of a field bearing corn after a rain is most pleasant to the Husbandman, and therefore most aptly he sheweth, how his spirits were revived now, when he spake thus. And to bless thus with the soul, and not with the mouth only is effectual. Some commend, and that not unjustly, the temperance of Isaac, in that he would not, though he loved this kind of meat greatly, eat of it, when jacob first brought it in, but stayeth in debating, who it was, that brought it him, and then proceeded to eat thereof. Gregor. Hom. 6. in Ezech. applying this to the Church, saith, Here the Grape smelleth in Preaching, the Olive in charity, the Rose in Martyrdom, the lily in Virginity, the Violet in humility, and the ripe ear in perfection of good works. God grant thee of the due of Heaven, and of the fat of the earth, and abundance of Vers 28. corn and Wine. As he had compared him to a field, so he wisheth the blessings of a field unto him. Whereas he may seem in all this not to have had any sense of Heavenly things, but only of earthly, because he mentioneth none else, They are deceived, saith Calvin, that think so, for the Land of Canaan, and fruitfulness there unto Abrahams posterity were types of Heaven Calvin. and the comforts therein. The Lord indeed did not then carry his servants directly to Heavenly things, by speaking so plainly of them, as now under the New Testament, but reserved this to the revealing of his own son in the fullness of time, when he should come into the World, but before he carried them, as it were, a further way about, teaching them by types and sigures of earthly things, and hereby, as by helps, raising them up to Heavenly. For the form of blessing by way of wishing, Josephus saith, that he prayed thus unto the Lord, saying( O Lord) thou hast promised to my Father the greatest Joseph. lib. 1. antiquit. good, &c. Let this thy favour now be perpetual, &c. But this his wishing or praying is to be understood, as a prophesying, as if he had said, God shall give unto thee of the due of Heaven, and the imprecations of holy men in Scripture are to be understood likewise. This blessing is fourfold. 1. of Riches, 2 Of Victory. 3. Of Principality in his family. 4 Of Honour and Glory; which are not to be understood, as spoken of only to the person of Jacob, but of his posterity, and if at any time they wanted any of these, it was either for their sins, or they were made good in blessings spiritual and Heavenly: so Tho. Anglicus. But why doth he speak of the Dew and not of rain and Snow, Tho. Anglicus in Gen. 27. and the heat of the sun? Answ. Because the dew in those parts without doing any hurt, did most conduce to fertility, rain by the sudden falling and the Sun by the parching heat sometime doing hurt. For ordinarily it rained there but twice in the year, in October, the seed being committed to the ground, and in April or May to ripen the corn, which were called the early and the latter rain, at other times, the due still supplied the office of rain, gently moistening the ground, and making it fruitful. He blesseth him with corn and Wine, as the chief fruits for the sustentation and comfort of this life, all other good fruits being also hereby understood. Some, Theodoret. qu. 81. in Gen. besides these two red oil also, but neither the Hebrew, Chaldee or Greek Copies have this. Theodoret applieth this Allegorically to Christ, whose divinity is, as the due of Heaven, not being seen when it cometh down, but perceived afterwards, and his humanity, as the fat of the earth, and his divine mysteries the corn and Wine. And to this it is alluded, Ps. 71. He shall come down as the due into a fleece of wool, and as the rain upon the earth. Let people serve thee, and Nations bow unto thee, be Lord over thy Brethren, and Verse 29. let thy mothers sons how to thee, &c. That is, saith the Targum, or Paraphrase of Jerusalem, the people that come of Esan, the divers Nations coming of Targum Hierosolymitan. I shmael, the sons of Keturah, and the sons of Laban, thy Mothers Brother. And he that nurseth thee, shall be cursed, as Balaam, and he that blesseth Musculus. thee, blessed, as Moses. But by people and Nations seem rather to be understood divers Nations subdued afterwards by the Israelites,& by Brethren Rupert. in Gen. lib. 7. c. 17. Gal. 4. Aug. de Civit. Dei, lib. 16 c 37 Christus ex ore ●udaeorum benedicitur, cum legem& Prophet as ●antant, licèt alius benedici putetur ob eis errantibus expect●tus. Verse 30, 31 Verse 32, 33 Calvin. and Mothers sons Esau his posterity, so also Musculus. Or mystically the seed of Jacob, Christ Jesus hath all subjected unto him, as Rupertus speaketh, for before him bow all the sons of his Mother, that is, the Citizens of Jerusalem, which is above, and they are cursed, that curse him, because destitute of the Spirit, &c. And he and his faithful people, saith Augustine, rule over the Jews, his Bretheren, and Princes are subjected unto him. He is blessed of Isaac, that is, the Jew, ignorantly, of him is the due of Heavenly instruction and the fatness of the earth in the gathering of the people to him, and corn and Wine in the Sacrament of his body and blood. The blessing of Jacob being thus finished, Esau cometh with his Venison, saying, when his Father asked who he was, that he was Esau, his first-borne, whereupon Isaac feared with a very great fear, &c. Calvin saith, that now he remembered the divine Oracle touching Jacob, and recounting withall his own error through a preposterous affection to his first-borne he was astonished, but by faith he overcometh natural affection, and confirmeth his blessing to Jacob. Saint Augustine will have that, which is said to have been August. quaest. 80. in Gen. a very great fear here, to have been an ecstasy, for so it is in the Septuagints Translation, {αβγδ}, and that hereby such a change of the mind happened, and alienation thereof, as that now it was revealed to him, and he was admonished touching the blessing of Jacob, because otherwise he would have been greatly offended with him, as mocking him, whereas he contrariwise confirmed immediately unto him the blessing. And this is most probable, because, as hath been already shewed, Isaac knew it not before. Then Esau cried with a great cry and bitter, bless me also( my Father.) Esau Verse 34. Vatablus. hoped, saith Vatablus, that by his Fathers blessing he might have again recovered the right of the Primogeniture before so lightly passed away, and this made him, seeing that he was disappointed thereof, to break out into this bitter crying. In his example we may see, that profane men think to obtain mercy at their own wils, but for neglecting the grace offered, when at the last mercies shall be distributed, it shall appear, how vain these their Heb. 12. 19. hopes have been, whereupon they shall vex themselves and cry out for mercy, but without all benefit. Thy Brother came with deceit, and took away thy blessing. By this speech of Isaac it should seem in his judgement, that Jacob sinned Verse 35. by the sin of deceit, and therefore is not excusable, because a true Israelite is without guile. But it may be answered, the word deceit is sometime taken John 1 48. in a good sense, for prudence to effect some good thing, as where Saint Paul saith, seeing I was crasty, I took you with deceit. And Ulpianus noteth, that the 2 Cor. 12. Ancients sometimes used the word, deceit, for a good deceit, or for wittinesse, Ulpian. especially against an enemy or against a Thief: so likewise Gellius, These words, Tempestas, Valetudo, Facinus, Dolus, &c. were of a doubtful signification Gellius lib. 12. cap. 9. Lyranus. amongst the Ancients, sometime a bad, sometime a good one. Lyranùs saith, the Hebrews expounded {αβγδ}, with deceit, providenter, because it is of a doubtful signification, sometime signifying deceit, and sometime prudence or a good wariness, and thus he saith, it is to be understood here, because by this time God had revealed his will to Isaac touching the blessing of Jacob, and therefore it is not likely that he would now lay any evil imputation upon him. His meaning then is, that Jacob by this his witty invention had gone beyond Esau to obtain this great good of his blessing, neither did he witting confer it upon him, thus illuding Esau. Esau hearing this, falleth a railing upon Jacob, carping at his name, but is Verse 36. without grace to see into his own profaneness, to repent thereof. And he asketh his Father, whether he had not reserved one blessing for him? Isaac answereth, Behold, I have made him thy Lord, &c. Which is not to be understood, as though any but God had power thus to set up and to pull down, Verse 37. but because Isaac stood now in Gods stead, and represented him, Esau yet is importunate,& saith, Hast thou but one blessing? bless me, even me also, my Father, &c. Although Isaac had conferred the blessing of predominancy upon Jacob Verse 38. irrevocably, yet Esau thinketh, that he might bless him otherwise, so that he might be as rich, and as honourable as Jacob, which was the only thing, as Philo saith, that he aimed at, and therefore he so much importuneth Philo. him for a blessing. If it be demanded here, why Esau ascribed so much to his Fathers blessing? I answer, it is a thing imprinted in nature, and confirmed by often experiments, that the Parents blessing or cursing are of great force, but much more of most holy Fathers, such as Isaac and Abraham, so greatly in grace with the Lord, as he could not but observe. But why then did not Isaac in like manner crave Abrahams blessing? Answ. The will of God was revealed touching Isaac from his very birth, and although the like may be said of Jacob, yet it was not so commonly known, as being only revealed to Rebecca, and Ishmael was cast out, so that there was no danger to Isaac in respect of him, and consequently no such reason to seek a further confirmation. But considering that Jacob blessed all his sons severally afterwards, and the two sons of Joseph, Ephraim, and Manasseh, why did Isaac stand at blessing one after another, as if he could bless but one only? Answ. The sons of Jacob were all the holy seed, but Esau was cut off from being such, and therefore Isaac knowing it is stounded, as it were, at his demand. Then Isaac answered, In the fat of the earth shall be thy habitation, &c. Here Verse 39. Isaac seemeth to be moved by the crying and weeping of Esau to bless him, which he had not otherwise done; whereas Saint Paul saith, He found no place for repentance, although he sought the blessing with tears: How do these agree Heb. 12. 16. together? Answ. The Apostle seemeth indeed to deny two things implyed here. 1 That Esau repented, for what did his weeping argue else but his repenting? 2 That he prevailed with his Father, for he saith, he was rejected, whereas he was not so rejected, but he obtained a blessing at the last; but the Apostle meaneth nothing else, but that he could not move Isaac to repent of that which he had done, to take the blessing away again from Jacob, and to confer it upon him. So that, although he obtained a blessing, yet it was not the blessing principally desired by him, but only a blessing, common to the wicked and to the Godly. And if Esau his repenting be spoken of, his weeping was not any fruit of true repenting, but of envy against his Brother, whom he saw thus preferred before him, as Theodoret saith. It was not repentance Theodoret. Thom. Aquinas in Hebr. Non poenitebat de peccato venditionis, sid de damno perd●●ionis. for the sin of selling his birth-right, but for the damage of losing the inheritance, as the damned in hell repent, as saith Thomas Aquinas. But did not Isaac before seem to have given all the blessing that he could, to jacob? How then doth he now bless Esau also? Answ. He blesseth him, but as Ishmael was blessed, in temporal things, the great blessing resting still entire in jacob only. But how is this blessing verified, when as by Malachy it is said, God gave a fruitful Land unto Jacob, but made Esau to dwell in desert places, in Mount Seir? To this Calvin answereth, if Mount Seir be compared with Canaan, as then it was, it was but a barren place, yet simply Mal. 1. 3. Calvin. considered, it was sufficiently fruitful to sustain the Inhabitants, and it was watered with the due of Heaven also, And thou shalt live by thy Sword, and serve thy Brother, and it shall come to Verse 40. pass, when thou shalt get the Mastery, thou shalt break his yoke off thy neck. This was verified in the Edomites, that came of Esau, as Josephus testifieth; joseph. lib. 4. de belio Jud. for they were a turbulent Nation, delighting in innovations, and always in arms, going to war, as to a Feast, being also most bloody and cruel. And they served the Israelites 700 yeares after this, in the time of King David, 2 Sam. 8. 2 King 8. joseph. Antiq. lib. 13. but broke this yoke in the dayes of King Joram, setting up a King of their own, yet afterwards they were subjected again in the time of Hircanus, the son of Simon, of the family of the Asmonei, until that Herod an Idumean got the Sovereignty contrariwise over the Israelites, through the favour of the Roman Emperour, continuing so to reign, till the destruction of Jerusalem. This being subject to his Brother, Ambrose expoundeth, as Ambros. lib. 2. de Jacob& vita beata, cap 2. Servit o●●is, qui vel metu frangitur, vel delectatione irretitur, vel trabitur cupidita●e, vel ●●di●●atio●e exas●eratur vel more ore de●j●itu●. Verse 41. a blessing; saying, Esau by his importunity obtained a blessing, but such, as agreed with the former, he should serve his Brother, the holy Patriarch herein, providing for the good of them both, as a man having two sons, one foolish and dissolute, the other wise and temperate, in turning over the foolish to be ruled by the wise Brother and not to the dominion of a stranger, is provident for his good. As Esau, he is servile, that hath not the authority of a pure conscience; for piety is over cruelty, and mildness over harsh conditions. He is servile, that is broken with fear, or entangled with delight, or drawn with lusts, or exasperated with indignation, or cast down with crosses. For he that committeth sin is the servant of sin, Joh. 8. These things being thus done, it is said that Esau hated jacob for this blessing, meditating revenge by killing him at the time of his Fathers death. Hereby it is manifest, that his former tears were not the tears of repentance, but of envy and madness. For mad he seemed to be indeed, to think of frustrating Isaacs blessing upon jacob by killing him, that the birth-right might thus again return to him, for thus he armed himself against God. But why would he stay till his Fathers death? Ans. Without doubt, for the great love and reverence, which he bare to his Father, who had always loved him so dearly, but for his Mother he passeth not, because she had always shewed most love to jacob. The Septuagint render it, Let the dayes of my Fathers mourning draw nigh, that I may kill, &c. A speech of one thinking long for that time, that he might put in practise his bloody intention. Some, saith Ferus, will have this to be the meaning, I will make my Father dayes of mourning, for I will kill jacob, and this the Hebrew will bear, which is, The dayes of my Fathers mourning will or shall approach. And this made Rebecca to hasten jacob away without any deferring of time: Rebecca hearing of the purpose of Esau, sendeth her son jacob away to Padan-Aram a far off, to avoid the danger; and to move Isaac to be willing with it, she complaineth of the Daughters of heath, such as Esau had married, impugning the like in jacob, that he might be sent for a wife to their own kindred. Saint Augustine August. quaest. 81. in Gen. thinketh, that Rebecca came to know Esau his purpose by divine Revelation, but it is said, it was told unto her, which is not cannon-shot to be spoken of Gods Revelations, and therefore it is more probable, that Esau spake of his purpose amongst his friends, by whom it came to light. But what meaneth she by saying, Why should I be deprived of you both in one day? Verse 45. Calvin. To this Calvin answereth, It is not likely, that Jacob would also by fighting kill Esau, but rather, that she thought so heinous a murder could not go unrevenged by God, howsoever she should never abide Esau after, but exterminate him from her, and so be as if she had no child at all. In that Rebecca doth not tell Isaac to grieve him, of Esau his purpose, Verse 46. but deviseth another occasion of sending jacob away, she doth most perfitly, and in that she sendeth him not without his consent, most orderly. Neither doth she herein any thing viciously, for the Daughters of heath were truly distasteful to her, only she concealeth that which was not needful to be revealed, and which being revealed might have bread much distraction in the family, Isaac being oppressed with grief, and Esau the more incensed, and therefore herein other Mistresses of families ought to imitate her. Here we may see, how danger and trouble at the first followeth the blessing received, but great comfort and good came of it at the latter end, and the like is to be expected by all the faithful. CHAP. XXVIII. HEre Isaac being moved before by his wife Rebecca, sendeth his son jacob Verse 1, 2. Verse 3, 4. away into Padan-Aram, to take a wife there amongst his Mothers kindred, and in dismissing him blesseth him, praying God, that he and his might have the blessing of Abraham, that is, the inheritance of the promised Land, thus excluding Esau and his posterity from being counted amongst the holy seed, that came of Abraham. And herein jacob obeyeth, whereupon Esau, Verse 5, 6, 7. Verse 8, 9. seeing that the Daughters of Canaan displeased his Parents, went to Ishmael, and took Mahalath his Daughter to wife. Here a question is moved by Calvin, whether Isaacs blessing of Jacob before were invalidous, that he now iterateth Calvin. it again? And he answereth, that that this second blessing was for further confirmation, as the Lord did not once, but divers times make the same promises to Abraham, providing herein for his weakness, and not disparaging the former by the latter. And here Jacob is again blessed by his Father Isaac, the rather, because when he blessed him before, he knew not who it was that he blessed, wherefore Jacob might otherwise have doubted, but now Isaac voluntarily doing it, he might be the more confirmed. And unto this we may add that this was done upon the time of his departing into a far country, when piety requireth, that Parents should wish all good unto their Children, and one friend unto another, as before the Brethren of Rebecca at her departing had done unto her. The rabbis say, that this second blessing was greater then the former, for that was of the due of Heaven, and of the corn of the Earth, but this had an eternal foundation, and there is no end of it, as it is written, God Almighty bless thee, and the blessing of Abraham, &c. Another question also ariseth here, why Isaac would sand Jacob into Padan-Aram for a wife, and not rather a servant to fetch one thence, as Abraham before had done, especially because Abraham then charged his servant not to carry his son Isaac down thither? But it is answered, that if a servant had been sent, and so much care had been shewed more about the marriage of Jacob then of Esau, it would have increased the envy of Esau against him, so Calvin. And for Abrahams charge touching Isaac before of Calvin. not carrying him thither in case the woman would not follow him, it was not that Isaac might not at all go to Padan-Aram, but that he should not go out of the Land of Canaan to dwell there, so Musculus. And to this we may add, that the charge touching Isaacs not going thither was not without Musculus. a mystery, as hath been shewed upon that place, Gen. 24. Moreover, it may be demanded, whether Esau in taking a Daughter of Ishmael sought now to please his Father, whom he had before offended by taking the Daughters of Canaan? I answer, by the Text it is plain, that he did it to please him, for it is said, that he saw the Daughters of Canaan to be displeasing in the eyes of his Father, therefore he went and took, &c. But as Calvin well noteth, having done ill divers ways, he sheweth a desire to Calvin. please again only in the matter of taking a wife no more of the Daughters of that country, but he putteth them not away, but keepeth them still also, and in making choice of Ishmaels Daughter he little mended the matter, because he was cast out long before from having communion with the holy seed. it was then a way to please, of his own devising only; that which he ought chiefly to have done, being neglected, viz. to humble himself for his profaneness in selling so vilely away his birth-right, professing such sorrow and submission therefore, as that he thought himself worthy to be subjected unto his Brother, craving only, though he might not be the chief, yet that he might be a member of the Church of God. And as for the matter of wiving, he should have craved pardon, and the advice of his Father. The repentance of Esau is the repentance of many men, they will happily reform in some one thing, that they may have peace with God again, but not in all, neither will they take counsel of God, but flee to some course of their own devising, thinking thus to pacify him, as dissolute livers amongst the Papists, to the life of Monks, Eremites, or Anchorites. But it may be Isa. 1. said, who hath required these things at your hands? Lastly, it may be questioned, whether Ishmael were yet living, that Esau could go to him? Answ. It is not meant of the person of Ishmael, but of the people coming of him called after his name, for Ishmael was dead 14 years before this, as appeareth, because jacob and Esau, as was shewed before, Chap. 27. 1. were now 77 yeares old, and Isaac 137, before whom Ishmael was 14 years, and dyed, Anno 137 of his age. Jacob therefore went from Beer-sheba to Haran, and came to a certain place, Verse 10, 11. and lay there all night, &c. A great question is made here, what place this was? The Hebrews say, that it was Mount Moriah where Abraham was appointed before to offer up Isaac in sacrifice, this place called Bethel or Luz, being the same with Jerusalem, Hebrai. Lyranus, Scholast. hist. in Gen. c. 73. S. August. qu. 83. in Gen.& qu. 85. and this is followed also by Lyranus, and the scholastical History, and many more, yea, Saint Augustine also seemeth to have been of the same opinion, for he saith, The words of jacob, calling it the house of God, were a very prophesy of the Tabernacles erecting there, and he promised Tithes to Gods house, that should be erected there. And hereupon an old Verse hath been used. Solyma, Luza, Bethel, Jerus. Jebus, Elia, Urbs sacra Jerusalem dicitur atque Salem. And this opinion hath been the rather received, because, if it were so, the place where God would be worshipped of old, was always one only from the dayes of Abraham, and so forth, and not only after the erecting of the Temple by Solomon there. And by this so plausible an opinion I confess, Hieron. in locis Hebr. that I also have been formerly lead, but now considering, that Bethel is another place in the tribe of Benjamin, and not the same with Jerusalem, as appeareth, Jos. 18. 22. being compared with v. 28.( For Bethel and Jerusalem are said to be two distinct Cities of Benjamin far distant the one from the other, that is, 12 miles, according to Jerom.) I rather hold it for certain, that Bethel where Jacob now lay, was not in the same place, where the Temple was afterwards built, but elsewhere. Moreover, if we recount the coming of Abraham from those parts, to which Jacob was now going, we shall find it not to have been this Bethel, where he lodged, in the tribe of Benjamin, but another Bethel in the Tribe of Ephraim, which was more remote from Jerusalem, even 36 miles in the country of Samaria, near to Gen. 12. 6. the City Sichem. For Abraham came to Sichem, and upon a mountain near it pitched his Tent between Bethel and Ai. Wherefore Jacob being to go the same journey, it is most likely, that he went by the same place, and not by Jerusalem, which stood Westward from Beer-shebah, from whence jacob went, whereas Padan-Aram was Eastward leaning to the North, and so this Bethel was in the way thitherward, as all that describe the holy Land consent. But Borcardus, who spent much time in the holy Land, and exactly described it, saith, that this Bethel, to which jacob came, was in the Borcardus. tribe of Benjamin. Yet when the expeditions of the several Tribes are spoken of, the house of joseph is said to have gone up against Bethel, which was before judge. 1. 22 called Luz, and to have taken it, that is Ephraim and Manasseh. And the mountain of Bethel was their lot at the first assigned unto them, as far Jos 16. 1. as Luz. Wherefore there was a Bethel belonging to the children of joseph, H. Bunting patriarches travels. as well as that of the Tribe of Benjamin, howsoever some deny that there were any more Bethels but one, in Benjamin. And this appeareth more plainly in that Jeroboam, whom ten Tribes followed, set up two Calves, the one in Bethel, and the other in Dan, lest if the people should go to worship in the Kingdom of Rehoboam, they should revolt unto him. For if this Bethel 1 King 12. 29. had been that in the tribe of Benjamin, under the Dominion of Rehoboam, that project of his had been to no purpose. And hereunto we may add the saying of the woman of Samaria to Christ, Our Fathers worshipped in this mountain: For whom else could she mean, but Abraham, who first built John 4 20. an Altar in this place, and Jacob, who worshipped here at this time, and afterwards, calling it Bethel, although for Jeroboams Idolatry the name was changed Joseph. from Bethel into Bethaven, the house of wickedness? If it be demanded, why Jacob went not into the Town to lodge, but lay abroad in the field? It Chrysost. hom. 54. in Gen. is answered by Josephus, that the Inhabitants of the Town being Canaanites, and so enemies, he would not go amongst them: but Musculus misliketh this, yielding rather another reason, viz. because he came late thither, as is noted in the text, the Sun being down, and so in all likelihood the Gates being shut: but that of Iosephus seemeth to me the best, Men were hardy, and not Theodoret. qu. 82. in Gen. August. Serm. 79. de tempore. Rupert lib 7. in Gen. c 21. Greg Moral. lib. 4. in Job. Jacob dormicas angelos vi●it, qui caput in lapide posuit, quia ille, qui ab exterioritus ope●ibus cessat, internat penetrat, modò intenta mente, quae principal est hoins, imitatur: sui redemptoris observat. Capùt enim in lapide ponere est Christo mente inbarere. Qui enim à prae saints vitae actiane remoti sunt, said ad superna nullo amore rapiuntur, dormire possunt, said videre angelos nequaquom possunt, quia caput in lapide tenere contemnunt, caput non in la●●●e per studium, said in terra per otium posuerunt, quibus plerunque con●●ngit, ut quantò secu●iùs ab externis actionibus cess●nt, tantò la●●ù● immundae in se cogitationis stropitum ●er otium congerant. so delicate in those dayes to be curious about their lodging, but contented themselves sometimes in their travel upon the way to lye in the open air. A man would think, that jacob having a Father so wealthy should not have been thus simply set forth alone without servants or Camels, only with a staff in his hand, as he afterwards speaketh, especially seeing Abrahams servant going the same journey for Isaac before upon the like occasion, had Camels, and servants, and treasures with him. But to this Chrysostome speaketh rightly, Although the holy patriarches were very wealthy, yet they laboured and fared hardly, and in traveling, and in the course of their lives, they often-times made no such show of greatness, but did like the poorest. So Rebecca was found coming out with her Vessel for water, and Esau came hungry from the field, being glad of a mess of Pottage, &c. And here jacob is sent out thus solitarily. But, as others note, this was done by a special divine providence, that in his example we might learn, of what great power and virtue Gods protection and blessing is, in that he was hereby protected from all dangers, and greatly increased from a staff to droves of cattle in a few yeares And some take this to have been done in a mystery, Iacobs going out thus showing Christs coming into this World, poor and voided of all outward pomp, for a staff carrying his cross, who also, as both Isaac had done before, and jacob now, leaving the Daughters of Canaan, that is, the Jews, sought him a wife amongst the Gentiles, that is, a Church. And he took of the stones of that place, and laid them for his Pillows, and lay down and slept. As he showed hardiness in lying abroad, so he did also in that he was nothing careful for a soft Pillow, after his travel; but for a Pillow used a ston, which by Gregory is mystically expounded of setting the mind upon the imitation of Christ. For he saith that Father, sleepeth with jacob, who in his mind is sequestered from thirdly troubles, and he layeth his head, which is his principal part, upon a ston, who being sequestered from thirdly cares setteth his mind, which is his principal part, upon the imitation of Christ the ston. He that only sequestreth himself from the world, sleepeth indeed, but not having his head laid upon a ston, as jacob, and so not seeing the Angels of God ascending and descending, which is the favour not to all that are sequestered from the World, but which now set their mindes upon the imitation of Christ; others, who come from the World to live in idleness, being counted as laying their heads upon the earth, and not up●n a ston: For to such it oft-times falleth out, that the more securely they cease from earthly actions, the more largely they gather unto them a company of unclean cogitations. Some others will have his resting upon a ston, to set forth our resting by faith upon Christ the corner-stone; which if we do, we shall see the Heavens opened unto us, and the Angels coming to carry us up thither to our eternal comfort. And he dreamed, and behold, a ladder set upon the earth, and the top of it reached Verse 12. to Heaven, &c. Most opportunely doth the Lord comfort Jacob here by showing him his provident care over him, now that he was come from his Fathers house alone and without all company, lay in the open air exposed to the danger of wild beasts and other enemies, being towards a kind of exilement into a far country, where he must live amongst strangers and men unknown unto him. And it is not to be doubted, but that divers temptations might hereupon by the suggestion of the devil arise in his mind, to afflict him the more, as Luther Luther. noteth. Wherefore now for the Lord thus to appear unto him, and to give him such comfort was most seasonable. Dreaming was of old one of Numb. 12. 6. the ways, whereby God revealed himself unto his servants, and by this means God revealeth himself at this time to Jacob, he that made him thus to dream, making him by his Spirit to understand and know, that this was no vulgar or common dream, but a revelation from God. But why did the Lord show him such a sight, and not only speak unto him, as to others of his servants, in his dream? To this an answer may be gathered out of Theodoret, who saith, that God shewed hereby his providence unto Jacob: for by The mystery of the Ladder. this Ladder, and the Angels ascending and descending by it, the Lord standing at the top, he shewed him, that nothing is negligently and without care administered by the God of us all, but that he dispenseth all things by the ministry of his Angels, as the Apostle saith, Heb. 1. And certainly it was a most Theodoret. qu. 82. in Gen. apt thing to represent the divine providence, Heaven and Earth touched by the ends of this Ladder showing, how all things both here below and in Heaven, above are under this providence, the two sides showing the power and wisdom of God, whereby all things are sustained, ordered and moderated the staves of this Ladder, the divers degrees of things in the World governed hereby, some being high, and some low, some celestial, some aereal, and some terrestrial, the Angels ascending and descending by it, the Ministers of Gods providence, whereby he governeth all things in this World, both touching men and other creatures, touching men in things spiritual, their praying and being inclined to good, to move unto which he stirreth up by his Angels, and their safety from their spiritual enemies, against whom he useth them to defend them, and in things temporal, governing by them States and kingdoms, and preserving his from many dangers, which they descend to do, and then ascend, as it were, to certify the Lord, who yet needs not to have notice given him, for he is omniscient, and to carry up the souls of his Saints departing, as of Lazarus. And Lastly, by the Angels he oftentimes sendeth from Heaven to reveal his will unto men. Touching other creatures, the Ministers of his providence are commonly the divers instincts in their natures, whereby they are carried to this or that, and the secret influences of the stars working upon them. And Gods standing unmovably at the top of this Ladder sheweth, that although he be in Heaven above, yet he beholdeth all things here below, and that without labour or moving from place to place, he ruleth in all the World. And thus far forth touching this vision, as it representeth the divine providence. Now besides this, many learned expositors expound it of Christ mystically set forth hereby, saying, He is the Ladder standing upon the earth with the nether part, and with the upper touching Heaven, because through him Heaven is joined unto earth, both in the uniting of God and man together in his own person, and also because through him all things both in Heaven and in Earth are reconciled unto God. For by sin we are separated from God, but in him again reconciled, and by him it is, that the Angels now ascend and descend, as the Lord speaketh of himself. And whosoever will at the last ascend to Heaven, John 1. 51. John 10. Tertul. lib 3. contra martion. Calvin. Musculus. must come thither by him only, for he is the way, the truth, and the life. Moreover, by him all graces flow into our hearts and the foot of this Ladder standeth not in one part of the earth only, but is dilated into all places, so that wheresoever the faithful are, hereby grace cometh down to them, and they ascend up to God at their departing hence. Thus Tertullian, but only in the main, touching Christ, and Calvin more fully and Musculus. Saint Augustine hath somewhat a divers mystical signification from this, The Lord standing at the top of the Ladder, setteth forth Christ hanging upon the August. Serm. 79. de Tempore. cross, and forsomuch as this was before Jacobs taking of a wife, who in going afar off for one was a figure of Christ, it signified that Christ should take him a spouse of the Gentiles, not before, but after his passion. The Angels ascending set forth the Preachers of the gospel speaking of deep and mystical points; and descending, the Preachers speaking of things easy to be understood for the reformation of manners. And some understanding Christ by the Ladder, make the steals thereof the degrees in his Genealogies; the sides, the mercy and truth of God; the ascending and descending, the two Evangelists, the one proceeding by ascending, the other by descending. But we must take heed of such curiosities. Of this Ladder yet we may make a moral also, as some have done, we are like unto it, when( as we ought) though we live here upon earth, our conversation is in Heaven, and we are as the Angels ascending and descending, when we are always either in holy contemplations or actions: for it is to be noted, that none stood still upon this Ladder, but were still either ascending or descending, to show, as Bernard Bern. Epist. 253. Videt scalam Jacob& in scala angelos, ubi nullus residens, nullus ne subsislens apparuit, said vel ascendere vel descendere videbantur, ad intimandum, quòd inter profectum& defectum in hac vita nullum medium invenitur, &c. Matth. 7. 14. Basil. in Psal. 1. Vt primus scalam ascensus est recessus à terra, sic in divino negotio primus profectus est à malis recessus. hath it, that between profiting and falling away, there is no medium in this life, but as our body doth continually grow or decrease, so our souls are better or worse daily. And as there were steals of this Ladder, yet it standing most steep, it was hard for men to ascend by it, so there be degrees of virtue, by which it is most hard to ascend, yet hereby we must ascend, if ever we will come to God at the top of the Ladder. The way to life is narrow, and we must strive to enter in, the first degree, as Basil hath it, bringing thither, is to depart from evil, as to take the first step up a Ladder, is to go from the earth, so in divine matters the first profiting is a receding from evil. The second steal or degree, is not to love the World, or the things of the World, 1 Joh. 2. 15. The third, to account them all as dross and dung in comparison of the knowledge of Christ, Phil. 3. 8. The fourth, not to love kinsfolks and friends so, as for the love of them to be hindered from following Christ. The fifth, not to love our life itself. The sixth, patiently to bear our crosses, for in these two standeth the denying of ourselves. The seventh, to be humble and lowly. The eighth, to be loving even to our enemies, and those that hate us, for in these two standeth the following of Christ, when we have taken up our crosses. The ninth and last, to have the heart lifted up to things above, for hereby the spirit is united unto God, becoming with him one spirit. By these degrees whosoever ascendeth, shall certainly enjoy God, who is at the top of this Ladder, and partake at length of all such comforts as he hath to bestow upon his Elect, world without end. R. Maimony saith, that the appearance of this Ladder to Jacob, was a parable, and was expounded unto him, the four Monarchies of the World, Prophesied of by Daniel being set forth hereby. And the Lord stood above it, and said, I am the Lord God of Abraham thy Father, and of Isaac, the land whereupon thou liest, will I give to thee, and to thy seed, Verse 13. v. 14. And thy seed shall be as the dust of the earth, &c. Some, saith Musculus, for above, render it besides it, but they overthrow the sense, for by this site was set forth, how the Godhead dwelleth in Christ Musculus. bodily. Vatablus therefore readeth it, innixus erat ei, and so the Septuagint: he learned upon it, and standing over and leaning upon this Ladder Christ, he Vatablus. made these gracious promises to jacob, to show, that all grace and favour with God is obtained only by and through Christ Jesus. And here the Lord first declareth, who he was, viz the God of Abraham, to intimate both Abrahams living still, now that he was dead, and to give him occasion, by calling to mind the promises formerly made to Abraham, to believe the constancy of God in his favour towards him the child of Abraham, and his posterity after him. There were three things, about which Jacob might now be troubled. 1 For his going away from his country. 2 For his present solitary& desolate estate. 3 For his going into a strange country, where he knew not how he should be entreated. Against these three therefore here are three consolations. 1 God promiseth to bring him back again to this Land, and to give it him and his. 2 That his posterity should be innumerable, and that in his seed all the Nations of the earth should be blessed. 3 That he would be with him and keep him unto the end. But how doth he say, that he would give that Land to him and to his seed? Answ. It is to be understood, as Calvin hath it, that under that Land a Heavenly Calvin. country was set forth, which was given to jacob, although the Land of Canaan, the figure hereof, was never actually possessed by jacob himself, but only by his seed afterwards, he being but a Sojournour there all the time of his mortal life. And when Jacob awaked from his sleep, he said, Truly God is in this place, and I Verse 16. knew it not. How could jacob speak thus, seeing all the faithful know, that God is every where? Answ. He speaketh not of his general presence, but of the special manifestation of himself in an extraordinary manner, as when he appeared to Abraham in former times, and to Moses in the bush. He meaneth not, that he had not sought God by Prayer there,( for the faithful call upon him in all places) as blaming himself, that he had forgotten his duty, as 1 Tim. 2. 4. Calvin noteth, but he meaneth, that Gods savour and grace was more towards Calvin. him then he was ware of, so that he did not carry himself worthy the same, thus humbling himself before so glorious a presence in that place, where now he saw was one of his holy houses or habitations. And he was afraid, and said, How terrible is this place! this is none other then the house of God, this is the Gate of Heaven. Verse 17. It may seem strange, that jacob being so greatly comforted, should be thus afraid, and call the place, where, terrible. But we must know that it was both terrible and comfortable, the presence of the highest Majesty striking terror into his heart, as being conscious to himself of his own infirmities, he finding now, that he was before the Holy of Holies, and in the midst of Heavenly Angels, as a mean man coming before an earthly Majesty cannot but fear and tremble, lest any thing displeasing should be in him. To fear thus before God is to yield an holy reverence, and to be humble and Bernard. Serm. 6. in annivers. die dedication is Ecclesiae. Quantò terribilior est hic locus noster, quantò evidentiùs& certiùs Dominus est in hoc loco, ubi non modò dvo aut trees, said multi in ejus nomine congregati perseverant? Terribilis planè locus,& omni reverentiâ dignus, &c. Rupert. lib. 7. in Gen. c. 23. Luther. lowly in heart, which the Lord striketh purposely into men, as being most necessary that they may stand pleasingly before him. That which is spoken here touching this place, is drawn by Bernard to all places dedicated to Gods worship, saying, If this place, were terrible, how much more terrible is our place, in which God is more certainly and evidently, where not only two or three, but many are gathered together in his name? A terrible place indeed, and worthy of all reverence, where faithful men dwell, the holy Angels frequent, and to which the Lord vouchsafeth his presence. For there truly is the Lord, where Angels and men are gathered together in his name, not that he is not every where, but here he is more significantly, as we say, ( Our Father which art in Heaven) because he exhibiteth himself there otherwise in a peculiar kind of manner, not being divers from himself, but distinguishing divers things. Rupertus also draweth it to the Church of God, saying, jacob was not afraid for the Lord, but he calleth the place terrible, by the spirit of prophesy, seeing into that which was figured out hereby, viz. the Church of God, and his terrible works, that should afterwards be done therein, the sum of which is the opening of Heaven by Christ, and the joining of earthly and heavenly things together. And Luther saith, This is an admirable speech, the like unto which is not found again in all the Bible, and it is, as if he had said, this is the kingdom of Heaven. And what is this kingdom or Gods habitation, but that, by grace, whereby he is seen to dwell, and by the ministry of men and Angels, according to his word? and this is where the elect, who are capable of his grace abide together, for otherwise God cannot be said to dwell any where. Thus also Calvin, who addeth, that the Sacraments are the gates of Heaven, because they admit us Calvin. into Gods presence, wherefore it is most comfortable to be of the Church of God, for here he dwelleth, and here only is an entrance given into Heaven, all that are out of the Church being shut out. And in the very place it is necessary, that we be with all humility and reverence, as in the more special presence of a majestical and dreadful God, for which cause it is said, Take heed to thy feet when thou interest into the house of God, &c. Eccl. 5. 1. And Jacob rose early in the morning, and took the ston, which he laid for his Verse 18. Pillows, and set it up for a Pillar, and poured oil upon the top of it. It was said before, that he took the stones of that place for Pillows in the plural number, here a ston in the singular is made a Pillar, yet Josephus saith, he Joseph. made a Pillar of those stones, happily the plural was put before for the singular, as is usual in the Hebrew tongue, for it is most probable, that he took but one great long ston for a pillow to lay his head upon, and that such an one as was fit to be set up upon one end. This he now setteth up, as a lasting Monument to those that should live afterwards, of Gods favour towards him, to express his great thankfulness therefore. The word translated Pillar is {αβγδ} to stand, some translate it in metam, some in statuam, and some, as the vulgar Latin, in titulum, the Septuagint, {αβγδ}, Vatablus. Musculus. for a Pillar. He set it up and made it firm, and therefore most aptly it may be translated a Statue or standing Monument. The same word is used, Levit. 26. 1. where it is forbidden to be erected to bow down unto it. But Jacob set it not up for such a purpose, but for a Monument, as was said before, and as the twelve stones taken out of Jordan were set up afterwards rough& Jos. 4. 8. impoverished, and so not after the manner of an Image, which might be turned to Idolatry. For his pouring oil upon it, that was a ceremony, saith Calvin, Calvin. of consecration, that it might be fit for this holy use, this oil setting forth the Holy Ghost, without the sanctification whereof nothing is holy, but profane, that is done in Gods worship, and therefore as this Patriarch did thus now not out of Superstition, but at Gods inward direction, so afterwards all things were consecrated with anointing at the appointment of the Lord, that were to be used about his worship. Saint Augustine speaking hereof saith, that Jacob did not thus superstitiously after the manner of Idolaters, Aug. de Civit. Dei, lib. 16. c. 38 but because the name of Christ cometh from anointing, there was a great Sacrament doubtless herein. And what this Sacrament was others tel, viz▪ Christ was represented by the ston and by the oil the Spirit, because he was anointed with the fullness of the Spirit, it being poured out upon him, and from him we all receiving the same. Indeed Idolatrous people John 1. 16. have anointed stones with oil in like manner, as Arnobins receiveth of himself before his conversion, saying, If I had at any time come, where Arnob. lib. 1. advers. Gentes. a polished ston was anointed with oil, as if some power had been therein, I presently spake unto it, flattered with it, and desired benefits of it, in the mean while understanding nothing: of this anointing of stones amongst the Heathen, Apuleius also speaketh, and Siculus Flaccus. But herein the Apuleius lib 1. Floridorum. devil played Gods ape, his instruments imitating the faithful, as in many other things. Hence some have approved anointings under the New Testament in devotion, as Theodoret, who saith, that some Godly women anointed Theod quaest 83 in Gen. the entries of Temples, and the Monuments of Martyrs, knowing hereby the piety of their mindes. And from that which was done by women they have proceeded in the Church of Rome since to consecrate oil, and therewith to anoint many things, placing great virtue therein, but this being a reviving of old ceremonies, although it were in ancient times devotion, when many things were taught by figures, yet now it is gross superstition. See my Antidote against Popery for Popish anointing. If it be demanded, where Jacob had this oil? It is most probable, that he brought it with him for his use upon the way, according to the manner of that country. And he called the name of that place Bethel, but the name of that City was called Verse 19. Luz at the first. Calvin saith, that if it shall seem not to agree together, which is said here, Calvin. the place where Jacob lay, and the City, because, if he lay abroad in the fields, he could not lye in the City; Answereth, that no City was yet built here, but afterwards, but the name Bethel being long obscured, a City was built after this vision by the Inhabitants of that country, called Luz, which when the children of Israel came to inhabit, they called after this nomination Bethel: But this is only a conjecture, neither shall it be needful thus to resolve this doubt, for a City commonly hath fields belonging to it, which bear the same name, and so it is most probable, that the place where Jacob lay, being near unto Luz, did. The Septuagint for Luz have Ulammaus, but corruptly, Septuagint. Hieron. as Jerome noteth, Ulam, which signifieth veruntamen, but, being by them joined to the proper name. Jacob calleth it Bethel, that is, the House of God, for the vision, and because it was famous for this, in time the name of the City to which it belonged, was changed, being also called after this name. Some have taught, that Bethel and Luz were two Cities, the one Lyranus in Jos. 16. Tostat. ibid. near to the other, but in time being joined together, they had this one name only, the like unto which hath sometime happened to other Cities also, but of this there is no probability in the holy Scriptures. It is true indeed, that one Bethel and Luz were two divers places, viz that in the Tribe of Benjamin, spoken of before, and this in the Tribe of Ephraim, but these were so far asunder, that they never came to be one, but always continued two distinct Cities. Of two Bethels, although in a divers manner, speak two rabbis, Hay and Chimhi, saying, that the Bethel before called Luz was in Benjamin, Hai, Chimhi. but this hath been confuted before. And Jacob vowed a vow, saying, If thou( O God) wilt be with me, and keep me; Verse 20. and give me bread to eat, and raiment to put on, &c. Here Jacob further expresseth his piety, God having in the vision promised to be with him, he now Verse 21, 22 assumeth, if he would, that he might safely return again, then God should be his God, that Pillar should be his house, and he would pay the Tithes unto God. But what? doth Jacob speak doubtingly after so plain a promise, or if this should not be performed, would he reject him from being his God? Ans. He did not certainly doubt hereof, but forsomuch as God had vouchsafed him so great a favour, he hereby seeketh to bind himself by vow to a walking in some sort answerably to the same, using vowing, as a spur and an help hereunto, neither distrusting, nor in a servile manner compacting to serve God for a reward, as Calvin speaketh. Who also from hence commendeth Calvin. vowing to us all, as eucharistical sacrifices in way of gratitude brought for Gods benefits, so that we vow only things lawful, and that we may be likely to have power to perform, and propounding for our end the glory of God, as Jacob vowed his vow in this place. Here then is no ground for Popish vows of chastity and living Monastically, because it is to go from a calling, which is a thing unlawful, to live upon the sweat of other mens brows, and, as woeful experience teacheth, to lay the very ground of impure living, and of all licentiousness. But it may be further demanded, why he voweth to give Tithe, and how he could give them to God, there being then no Priests to take them? Ans. It may seem by this thing vowing, either that giving Tithes to God was Arbitrary and not his due, or else that he was defective in promising nothing ex abundan●i, but only that which he must needs do: but that which hath been already said, of his vowing that God should be his God, may serve for a solution of this also. It was great piety in him to bind himself by vow to do his duty, as in setting up there the worship of God, so in offering that up, which pertained unto it. He had learned from his ancestors doubtless, ever since Abraham paid Tithes to Melchisedeck, that to give Tithe to God was a duty, and therefore in promising an expression of his thankfulness he pitcheth upon this, wherein Abraham who was so greatly accepted of, had gone before him. For that Tithes were always due to God from his faithful servants, cannot be doubted, because by a divine instinct holy men were moved thus to pay them, before the law enacted for the yearly paying of them in the dayes of Moses. It is to be held then, that God inwardly by his Spirit first taught this payment, as a means of acknowledging from whom all increase came, and then coming to cause his will to be set forth by writing, he expressly commanded the same to all his people. Wherefore in setting down the law of Tithes-giving, he yieldeth this as a reason, All the Tithe of the land is the Lords. For giving of them to God, some think that Levit. 27. 30. Vatablus. Musculus. it was by giving them to the poor, or partly to them, and by offering them in sacrifice. But I doubt not but that Jacobs charity was such, that he would give alms to the poor, and as for his Tithe, herewith he meant to furnish Gods House which he promised to make that place, that there his public worship might be thus maintained. CHAP. XXIX. THen Jacob went on his journey, and came into the land of the people of the East Verse 1. In the original it is, he lifted up his feet; A most significant speech, saith Calvin, to set forth the strength of his faith now that he had been confirmed Calvin. Musculus. Verse 2. by a divine dream, it is meant that he went on cheerfully, saith Musculus. And behold, there was a Well in the field, and by it three flocks of sheep, &c. As Abrahams servant had come before to a Well of water, when he sought for a wife for Isaac, and thither she was by a singular providence brought out unto him; so by the like providence Jacob cometh to this Well, and Rachel who was afterwards his wife, is brought forth unto him; and Moses also at August. Serm. 80. de Tempore. Jacob ad puteum veniens prius gregem Rachelis adaquavit, deinde osculatus est eam; similiternisi prius per aquam baptismi quis abluatur à peccatis, osculum à Christo accipere, id est, pa●em ejus habere non meretur. August. in Psal 99. Matth. 24. Quae sunt in molendino ple●es significant. said cur in molendino? quia devinctae in saeculo circuitu rerum tempora●ium volvuntur,& quasi ad molam continentur. a Well met with his Zippora, which Saint Augustine draweth to an Allegory thus: These three patriarches were types of Christ, and therefore they were thus ordered to show, that Christ likewise meeteth with his Church and Spouse at the water of baptism, and as Jacob having watered Rachels sheep then kisseth her, whereas he might have done so before, hereby is shewed, that Christ then beginneth to kiss and to love his Church, when she hath been washed in the water of baptism from her sins. And that which is added of three flocks of sheep being there, he likewise draweth to an Allegory thus: These three flocks prefigured three sorts of men and women living in the Church of Christ, and watered with his baptism, who are in the Doctrine of the Lord otherwise distinguished, when he saith, Two shall be in the field together, of which one shall be taken, and the other shall be left, two women shall be grinding at one Mill, the one shall be taken, and the other left, two in one bed, the one shall be taken, and the other left. The two in the field are Ministers of the gospel, for they are called Gods Husbandmen, the two women at the Mill are secular people, who toil in the World, as it were in a Mill, the two in bed are such as have sequestered themselves from the World to live quietly and free from trouble. Now amongst all these, one is taken, and the other left, because amongst Ministers, as some be faithful and diligent, which shall be taken into the Kingdom of Heaven, so others are remiss and slothful, which shall be left, amongst secular men, and those that are separated from worldly encumbrances, some are good, and some bad, and so shall be diversely dealt withall, according to their divers conditions. And by women grinding at a Mill, and not men are such set forth, as toil in this World, because women of servile condition were wont to be employed in the work; see Exod 11. Esa. 47. And a great ston was upon the Wells mouth, &c. This ston, as Musculus thinketh, was laid here, to keep the water that no filth might be cast into it, Musculus. and that none passing by might fall into it, and that an order might be observed in watering their flocks, he that came first not being able to remove it, and to prevent another. Whereas Jacob cometh and removeth this ston, Luther saith, that the Hebrews hold, that he did this by the Spirit of God Verse 10. Luther. coming upon him, which he also thinketh probable from the Text, or that he did it with the help of the Shepherds. R. Eliezer saith, that like a mighty strong man he rolled away the ston, and the Shepherds about him saw it and wondered. But it is more likely, that the Shepherds were children and Exod. 2. young Maids, and so too weak to do that many of them, which one man could do, and therefore they stayed, till more were come together, that joining their strength they might remove this great ston. For not only Jacob Verse 5, 6. Verse 7, 8. did this, but Moses afterwards alone driven away the Shepherds from Jethro his Daughters, that kept his Sheep. For the friendly conference betwixt Jacob and the Shepherds, he asking them, Whence they were? and whether they knew Laban? and how he did? unto which they answered accordingly, &c. I shall not need to say any thing, but that others considering their kind greeting of one another may be ashamed of their harsh and churlish Answers to strangers questioning with them, which is a thing too common. Rachel, the Daughter of Laban being come to the Well with her flock, Jacob Verse 9, 10. Verse 11. Calvin. removeth the ston, and so the flock being watered, he kisseth her: of this kissing Calvin speaking saith, Such was the integrity of the manners of that age, that Jacob might kiss his Kinswoman, because in a chased and modest life there was much more liberty then now, that impurity and intemperance of lusts have made not only kisses to be suspected, but even looks to be feared. And Musculus saith, that men are such now adays, that they cannot Musculus. use those manners of the Ancients chastened. But it is to be understood, that there have been divers sorts of kissings used. 1 In salutation, amongst friends and acquaintance, wherein the Romans exceeded so much, saluting thus so Kissings of divers sorts. many, as they met upon the way, or received them to house, as that it grew to great tediousness& trouble; whereupon Tiberius Caesar by a public edict forbade it, as Suetonius remembreth. 2 Out of the motion of natural affection and good will towards such as are very near and dear, as Isaac kissed Jacob and Jacob Rebecca. 3 An holy kiss, which was not only of the lips, but also of the head, the cheeks, the eyes, the forehead, the hands and the feet, after Prayers ended in their public meetings and before the Communion, when one said to the other, Pax tecum, as Justine Martyr sheweth. 4 In show of Justin. Martyr Orat. ad Antoninum. Prov. 7. love, but with a fraudulent heart, as Judas kissed Christ, and Joab Abner; see Prov. 27. 6. 5. Out of fleshly lust, which is an whorish kissing, and impure. Lastly, besides these, there was a kissing of Kinswomen, in use amongst the Romans, to smell whether they had drunk any Wine, which was unlawful for them to do. Howsoever a man kisseth a woman where he meeteth her, whether in salutation, or out of natural affection, if he be carried by fleshly concupiscence herein, it is sinful, otherwise( without doubt) allowable. And Jacob told Rachel, that he was her Fathers Brother, and Rebeccaes Verse 12. son. The Preterperfect tense, saith Calvin, is here put for the Preterpluperfect, Calvin. he had told this, before he kissed her. Her Fathers brother, he saith, he was, because his Sisters son, as Abraham before said to Lot, his Nephew, We are Brethren: for Hebrews commonly called Kinsmen Brethren. Now Laban being told of him by his Daughter Rachel running in, came forth unto him, and embraced and kissed him, and brought him into the house, Jacob telling Verse 13. him the cause of his coming. For this was necessary for him to do at the first, that Laban might not suspect him, as coming without the knowledge of his Parents. And it is to be noted, that a man coming thus alone into a strange place was presently believed: For he case is now much altered, there being not one amongst many that we can believe, who come to us in such a manner, by reason of the great deceit which is used now adays in the World. Then Laban said unto him, Thou art▪ my flesh and my bone, &c. Thus Adam said of Evah, and Abimelech to the Shechemites, and the Israelites Verse 14. judge. 9. 2 Sam. 5. to David. It is a Phrase peculiar to the Hebrews to express Kinsfolks, who amongst the Latins are called Consanguinei, of the same blood. Jacob being thus entertained by Laban, when he had stayed with him one Verse 15, 16 V. 17, 18, 19. month, he agreed to serve him seven yeares for his younger Daughter Rachel, for he had two Daughters, Leah, who was tender-eyed, and Rachel, who was beautiful and well-favoured. The word translated tender-eyed, in speaking of Leah is {αβγδ}, which properly signifieth hypocondriac, and so is used by Jacob in speaking to Esau, when he said, the children were hypocondriac. Now because Vatablus. Gen. 33. 13. weakness may be referred to the sight, and then one weak-eyed is said to be purblind, the vulgar Latin hath it, lippis erat oculis, or because tender and delicate are sometimes put the one for the other, the Chaldee Paraphrast rendereth it, the eyes of Leah were elegant, as if it had been meant, that she had a beautiful pair of eyes, but was not otherwise so comely, whereas Rachel was every way amiable. It is most likely, that she had some blemish in her eyes, or else this tenderness should not have been opposed to Rachels beauty, which caused, that Jacob loved not the one but the other, to choose her to be his Wife. And when he had taken them both, it is said, that he loved Rachel more then Leah, yea Leah said, that the Lord saw that she was Verse 33. hated. In that Jacob being alured by Rachels beauty, desireth to have her to Wife, it may be doubted, whether he did well herein? and if so, why he propounded this way to obtain her? Calvin answereth, that his affection to Calvin. faire Rachel may be excused, as free from 'vice, because oftentimes there is a power in nature that secretly carrieth the affection to one woman more then to another, causing a desire rather to have her to Wife. But he saith, that intemperance must be taken heed of, affection not ruling over reason, but reason moderating in all things, yet he addeth, that peradventure there was a fault in Jacob, in that he desired Rachel with the injury of Leah, and was drawn more by the beauty of the one then by the virtue of the other. But herein Jacob may easily be defended also, because he was not bound in choosing of a Wife to respect seniority, but what manner of woman he could most delight in, that he might not afterwards lye open to the temptations of others, and herein beauty, as a singular gift of nature, beareth great sway. Plato called it Principatum naturae. Carneades, Regnum sine custodibus: Socrates, Tyrannidem non diuturnam: Aristoteles, potiorem omnibus Epistolis in commendando; and being asked, why we willingly look upon the beautiful? he answered, This is a blind mans question. There are three things good in the body, Strength, Sanity, and Beauty, but of them all, the most forcible to draw affection is beauty. Yet Jacob was not drawn hereby, but to desire matrimonial society, and not to satisfy carnal lust. And for virtue, although a chief respect ought to be had unto it, yet merely for this, when the outward form pleaseth not, there doth not always follow such a conjunction of affections, as is requisite between man and wife. Now for the way propounded to obtain her, viz. by serving seven years, he was sent thither by his Parents to take him a wife, in which case a dowry of old was cannon-shot to be given, but he coming thither his naked self, and misrepresenting other dowries, offereth to give his seven yeares service. Cornelius Tacitus writing of the old Germans, saith, that a man was tied to give a Dowry to his wife, and if he did not, there could not be any thing firm in Co●n●l T●citus de German. mo 〈…〉. Strabo lib. 3. the marriage. And Strabo writeth the like of the Cantabrians and Indians. And as in other Countreys, so in Mesopotamia and Palestine, and in all the East-parts, the custom was for the man to give some money to the woman in way of dowry, and in case that he wanted money, he served her Parents for a certain time, which was accounted her dowry. And as the man gave something, so in many places the woman brought some substance to the man, and thus they did, as it were, buy one another, the Husband being hereby tied to the wife, as she was unto him. Thus saith Brissonius did both Brissonius lib. de ritu nup●iarum. caesar. Com●●●t. lib 6. Strabo lib. 10. the Romans and Grecians, and Iulius Caesar writing of the old Gaules saith, that how much the wife brought to the Husband, so much he was bound to give to her for a dowry. And Strabo saith, that amongst the Cretians, the Brother must give to the Sister the half of his Goods, which she might bring to her Husband as a dowry. Thus it was in many places, but here it seemeth that the Husband only gave to the wife, or for her, but not she unto him. And we often red of the man giving a dowry to the woman, but not of the tyrants giving to the man in the sacred History. For Shechem offered to Gen. 34. 1 Sam. 18. Hos. 3▪ 2. give any dowry to Din●h, and Saul required of David a dowry for his Daughter of 200 fore-skinnes of the Philistines, and Hoseah the Prophet saith, that he bought him a wife with 15 pieces of silver, and an Homer and half of Barley. Wherein there is also a similitude betwixt the corporal and the spiritual marriage made by Christ with his Church: for he gave for a dowry his own most precious blood. The Egyptians were so averse from the womans giving of any thing to the man, that if any man did take a dowry of his Wife, they adjudged him to be for ever a slave unto her. And Brissonius saith, that amongst the old Saxons, the dowry given by the man was 300 s. Touching Jacob, it is certain, that although Laban, whose Daughters he had to Wife, was rich, yet he had nothing with them: for of this they complain, saying, We have no portion or inheritance in our Fathers house, hath and not Gen. 31. 14, 15 sold us as strangers, and quiter devoured our money also? But in that they brought him nothing, we may gather, that the custom there was otherwise, or else they could not thus have complained. The Covenant being made betwixt Laban and Jacob, he serveth Laban seven Verse 20. yeares,& although the time was so long before he went in unto her, it is said, That it seemed but a few dayes, for the love which he had unto her. But how could this be, seeing when we are kept from enjoying the thing which we love, a short time seemeth very long? Saint Augustine answereth, August. in Gen. quaest. 88: that this is said in respect of the labour of all that time, he passed not for it, because he esteemed so highly the reward that was to be received, in comparison whereof he thought his hard and tedious service so long a time a small matter, as when a covetous man is promised 1000 l. to take most extraordinary pains for so many moneths or yeares, his love to the reward so worketh with him, that all the toil of that time seemeth nothing unto him. Thus also Calvin, and Musculus, who saith, If Jacob thought all his toil of seven Calvin. Musculus. yeares little for Rachel, how much more should we be likewise affencted in thinking upon our reward in Heaven? And this sheweth that Jacob was not carried by inordinate lust, for then the time would have seemed much longer, but by reason and judgement, considering the great comfort, that he should afterwards have in his beloved Rachel: so Thomas Anglicus. Tho. Anglicus in Gen. Verse 21, 22 Verse 23, 24 Verse 25, 26 Verse 27, 28 Verse 29, 30 Jacob having fulfilled his seven years service, demandeth his wife of Laban, who thereupon made a marriage-feast, and at night brought Leah to him instead of Rachel; But this being by Jacob perceived in the morning, he expostulated with Laban about it, who excused the matter by the custom of that country, which was not to give the younger in marriage before the elder, and then he agreed for other seven years service to give him Rachel also. And thus it is said, he went in to Rachel also, and loved her more then Leah, and served with him yet seven other yeares. In that Jacob demandeth his wife of Laban, that he might go in unto her, we may gather both a betrothing to have been at the first, because a woman betrothed to a man is thenceforth called his wife, and great continency to have been in Jacob, in that all this time he refreined himself, living in the house together with her, to the shane Luther. of such as are carried inordinately by fleshly lusts, being impatient of any stay, especially when they once make account of such women to be their Calvin. wives, and also much modesty to have been in him, in that he offered not to Musculus. take her, but expected to have her given him by her Father, to the shane of those, that steal and carry away mens Daughters utterly against their consuls. In the Hebrew Text no marriage is said here to have been made, but only Laban gathered together all the men of that place, and made a Feast. But in the Septuagints translation, and the vulgar latin it is, he made a marriage, and the word {αβγδ} used in the Greek signifieth both a Marriage and a Feast, as Julius Julius Pollux. Pollux observeth. The marriage, in respect of the substance was made before, when they were contracted, but that it might be the better known and to avoid confusion, there hath anciently been a custom upon a set day to solemnize it with feasting and joy, the Father delivering his Daughter to her Husband openly. And thus it was done at this time. Of feasting at marriages see joh. 2. Matth. 22. Luk. 14. judge. 14. And Aelianus giveth an example of Aelian. varia histor. Alexander, keeping a great festival time at his Marriage, he and his friends that married together being 90, for whom so many Chambers were prepared, the men keeping a Feast by themselves in a place wherein were 100 silver tables and one of Gold for Alexander, their guests accompanying them, and this continued five dayes together, there being singers and actors of Comedies and Tragedies present to make the delight the greater. Whereas all the men of that place are said to have been gathered together to this Feast, it is most probable, that all Labans kinsfolks and friends only are meant, and in the vulgar Latin it is, vocatis multis amicorum turbis. The Feast being ended, at night Laban bringeth Leah to jacob instead of Rachel. Here a question may be made, why this was done at night? As touching Labans doing thus, it may easily be resolved, he did it to hid the fraud, but it is to be known, that amongst the Romans and Grecians, the custom was at night by Torch-light to led the Bride into the house of the bridegroom, five children carrying either of them a Torch before her, she being also veiled, and the dark time of the night being chosen for this purpose for modesties sake, she going now to the place, where she should lose her Virginity, and therefore to mary was set forth by the word nubere ab obnubendo, from covering or hiding. It was a custom also, saith Plutarch, for the Bride not to go, but to be carried, to show, Plutarch. that she went unwillingly, so precious was her Virginity unto her. If it be demanded, why Laban was so desirous to bestow Leah upon jacob also? Ferus answererh, that his covetous desire carried him to this, that he might enjoy Ferus. Iacobs service seven yeares more, and also because he thought jacob a good man, and therefore that he could not bestow his Daughters better, then by matching them unto him. Rachel was already espoused unto him, and he thought, if jacob had once gone in unto Leah, he would not readily put her away again. But whilst they were doing these things after the manner of men, he saith, that God by a singular providence, ordered them so for a mystical signification, as by and by shall be shewed. It is to be demanded, how it could be, that jacob should not know that it was Leah, till the morning? I Musculus. answer, she being brought to him in the night covered with a vail, and refreining from speech, as it is likely that she was directed by her Father to do, jacob might easily take her for Rachel, till that by the light of the day coming on she was discovered. Hereby it seemeth, that there was not then used any public solemn joining of man and wife together, but the Fathers bringing of the Daughter at night, after a Feast to the mans Chamber, and delivering her unto him was Marlorat. all the marrying then used. That of Iosephus, saying that jacob was drunken, and therefore could not distinguish betwixt her and her Sister, is to be abhorred, Joseph. lib. 1. Antiqu. as a foul imputation, whereinto the holy History giveth no light▪ for being most sober he might easily be deceived, as hath been already shewed. If it be demanded, how Leah durst consent with her Father to offer this abuse, prostituting herself thus, as an whore: for Rachel was his wife, and not she, and it was to be doubted, that jacob discerning the fraud would take such indignation at it, that he would reject her being disliked before, but now much more? I anwer, that the obedience of Daughters in those dayes was such to their Fathers, as that what they willed in giving them to such or such men, was to them a law, and she hoped, that Jacob discovering the fraud would pitty her, as being forced hereunto by her Fathers command, and therefore keep her for his wife, and not leave her again, who should so become most ignominious all her life after, and unfit to make a wife for any other man. Musculus saith, that happily she knew Musculus. not that jacob took her to have been Rachel. But this is improbable, because it could not but be commonly known, that jacob should have Rachel to wife, and not her. Leah therefore cannot be excused from sinning herein, although she knew not happily but that she was bound to obey her Fathers will in thus doing. But Laban her Father sinned much more, both by perfidious Luther. breaking of his covenant made with Jacob, who had faithfully served him so long a time for Rachel, and by putting another upon him, whom he loved not, thus laying a continual burden, as it were, upon his shoulders. And hereunto we may add a sin of lying, in that he falsely excused this his fact, saying it was the manner of that country, not to give the younger in marriage before the elder, when as the true reason was his covetousness, he thought that Jacob having gotten Rachel would be gone, and so he should lose his service, which was most profitable unto him. And lastly, he was most injurious to Leah, being the author to her of whoredom, yea of incest, and so of becoming most ignominious for ever after. If Laban would not have done contrary to the custom, he should at the first have told jacob so, when he required to have Rachel to wife. fulfil her week, and we will give thee this also for the service, which thou shalt Verse 27. serve with me seven other yeares. Vatablus saith, that by her week is meant a week of yeares, wherein he Vatablus. should serve for Rachel: but it is plainly meant of Leah, to whom now that by his going in unto her he had made her his wife, he would have him to keep her seven dayes, which was the usual time of keeping marriage-Feasts, as we may see, judge. 14. 12. and then for seven other yeares service, which he should now covenant to serve, he should, these seven dayes being expired, have Rachel also. Thus Jerome and Augustine, rejecting the former exposition, Hieron. tradit. in Gen. August. quaest. 89. in Gen. as repugnant to the Text, and Ferus also with many others. And the Hierosol. Targum, and Chald. Paraphr. apply it to the seven dayes feasting. And Maimony saith, that whoso matried a Maid in Israel, afterwards did refreine from all work seven dayes, and feasted and made merry all that time. And that the walk here must be thus understood, appeareth by the birth of his children, and the History of his life, Gen. 30. 24. 41. 46. 47. 9. And having hereupon agreed, Jacob went in to Rachel also, and loved her more then Leah, and to each of them there was a Maid given by their Father, Zilpah to Leah, and Bilhah to Rachel, happily, that being gone with jacob from their own country, where all others were strangers unto them, they might have the solace of their service and company. But how could Jacob mary two Sisters, and afterwards their Maids, as the History sheweth that he did? Answ. Calvin censureth Jacob, as sinning Calvin. Luther. P. Artopoëus. herein, and so doth Luther, and Artopoeus, and others, who hold Polygamy to have been always unlawful, Yea saith Calvin, he doubled and treble his sin by an incestuous marriage. But Augustine, and Jerome, and other Ancients defend him, saying, that he sinned not, because he did nothing herein August. contra Faust. cap. 47. Hieron. Epist. 83. against nature, the custom of the times, or against precept. For that precept against taking a Wives Sister was not given, till afterwards. The Patriachs doubtless in taking more wives respected nothing but the multiplication of posterity, and not the satisfying of carnal lust, which only maketh such an act unlawful, where there is no law prohibiting it. But now, if any man should take two wives together, he should stand guilty of a foul sin, it being commanded to one man to have but one wife, 1 Cor. 7. 1. See Gen. 4. 20. Touching the Allegory, to which this History is drawn by Ferus, and before him by Rupertus; jacob, he saith, going into Mesopotamia to take a wife, figureth out Christ Jesus coming into this World to take his Spouse, his Church; Rupert. lib. 7. in Gen. c. 29. Ferus. the Well, to which jacob cometh, figured out the Scripture; and the Shepherds about it, the Pharisees, who gave no drink to the sheep, but Christ openeth the Well and doth it, teaching them the right way of watering the Sheep, that is of teaching the people, as jacob did the Shepherds. The two Daughters of Laban figure out two sorts of people in the World, Rachel the Jews, and Leah the Gentiles: for the Nation of the Jews was faire for their peculiar election and privileges, but the Gentiles deformed by. Idolatries, and tender-eyed, because they were ignorant and saw not as the Jews did. And as Rachel came first to jacob, so did the Jews to Christ, as jacob kissed Rachel, so did he them by taking flesh, as jacob wept, so he wept over Jerusalem, and as jacob had most affection to Rachel, so had he to the Jews, and served for them here, for he came in the form of a servant. But when he had Phil. 2. 6. thought to have enjoyed his Rachel, the Jewish Nation, a Leah of the Gentiles is by God, the Father of all brought unto him in her stead, yet, as jacob, he was offended and grieved, that the Jews were kept from him, as appeareth in his Apostle Paul, Rom. 9. but he rejecteth not the Gentiles, as he did not Leah, and the week of the Gentiles being fulfilled, he shall have for his Spouse the Jews also, viz. at the end of the World. Gregory upon this History Greg. Moral. lib. 6. Allegorizeth thus, The Minister of the Word is as jacob, for he applying himself to the study of the Scriptures, which is as Iacobs coming to the Well of water, is much delighted with contemplation, as jacob was with Rachel, and would dwell only in the embracing hereof, but he must first be exercised in good works, which is as Iacobs going in to Leah, signifying labour, wherein indeed whilst he is busied, as Martha, who was troubled about many things, there is some impediment in the eyes of his contemplation, but he is more fruitful by his assiduous labours in the ministry, then such as addict themselves wholly to contemplation, for what knowledge soever they attain unto, it is to themselves, and they remain barren, as touching children bringing forth unto God. And those, that are stayed by the Leah of labour, shall enjoy in time the benefit of faire contemplation also, subtilest they are teaching others themselves increasing in all good learning and knowledge. Thus also Augustine lib. 22. Contr. Faust. c. 52. and Ferus maketh the same, moral hereof. August. The Lord seeing, that Leah was hated, opened her womb, but Rachel was barren. Verse 31. It is not likely, that jacob hated Leah, but because he loved her not so much Calvin. Musculus. as Rachel, as was said before, and so neglected the one in comparison of the other, this is counted before the Lord hating. The Lord seeing this, made her fruitful, he was not moved by the external form, as man, but where Ferus. this is misrepresenting and man loveth least, he may love most. He distributeth his gifts diversely, not giving all to one, but the gift of beauty to Rachel, and of fruitfullnesse to Leah, that one may not insult over another, and hereby we also see, that fruitfulness is of God. And she bare a Son, and called his name Reuben, &c. Verse 32. See here the gratitude of Leah unto God, and her piety,& how rightly she was disposed towards her Husband, in preferring his loving of her as a chief thing in her desire, as all good Wives do. Reuben signifieth, see a son, or according to some, the son of seeing, she imputed it to Gods seeing, how Verse 33. Verse 34, 35 she was despised. Her second son she calleth Simeon, hearing: her third Levi, Conjunction, or Adhesion: her fourth Judah, praise, because, as she was thankful for the first, so now much more, larger matter of praising God being ministered unto her. CHAP. XXX. WHen Rachel saw, that she bare Jacob no children, she envied her Sister, and Verse 1. said to Jacob, Give me children, or else I die. The word translated ( envied) is by Saint Augustine rendered Zelavit, which some will not have to be understood of envy at her Sisters fruitfulness, but August lib. 22. cont. Fuast. c. 54 of grief and anger for her own barrenness, because her want of children is set forth as the ground hereof, and not her Sisters abounding with children. But it is more probable, that both being considered together wrought thus with her. She was, saith Calvin, proud of her beauty, and seeing another thing now in her Sister, which might make her more amiable to her Husband, Calvin. she taking it indignly to become in any thing inferior to her, grew thus envious and impatient. He also noteth these differences and childings in Jacobs family to have been a punishment for his Polygamy, although he were not reformed hereby, but proceeded yet to take more Wives. And it cannot be denied indeed, but that a mans having more wives together is an occasion of trouble and distraction in the family, as was also in Abrahams, when unto Sarah he had taken Hagar. But if Jacob sinned in his marriages, and being thus castigated, proceeded to sin still in the same kind, I cannot see how he may be counted so just and holy a man, as he was. The scope of this place, as Ferus sheweth, was rather to set forth, what an earnest desire these women had to bear children to Jacob, and to multiply Ferus. the seed so greatly favoured of God, and whereof Christ was to come, as it is not to be doubted but that Jacob had informed them, wherefore Rachel wanting children thought that she was altogether forsaken of God, and was thus greatly moved. And so earnest a desire must be in every one of us to bring forth children unto God, which is when we convert any unto him. Give me children, or else I die, some Hebrews give this for the sense of these words, seeing thou art most gracious with God, and he will not deny that, which thou prayest for, pray for me, that I may have children, or else I had Hebraei. rather die, then live. But Iacobs reproof sheweth plainly, that she spake not in this, but in a contrary sense, as being blinded through impatience not to see in whose power it is to give children. Jacob was angry at this, and said, Am I in Gods stead, who hath with-held from Verse 2, 3, &c. thee the fruit of the womb? And shee gave him Bilhah her maid to wife, &c. There be four things saith the Hierosolymitan Paraphrast, the keys whereof God only keepeth, not committing them to any Ministers of his will, the Paraphrast. Hierosolymit. key of rain, Deut. 28. 12. the key of food, Ps. 104. 28. the key of the Sepulchre, Ezech 37. 12. and the key of the womb, as in this Chapter, v. 22. There be sometimes natural causes of barrenness& sometimes God punisheth God shutteth up the womb. thus for sin, as he punished Michal, and Rachel here for the contempt of her Sister, and sometimes he shutteth up the womb a long time, to manifest his power the more, as in Sarah, Elizabeth and Hanna. Touching other women here taken by Jacob by the motion of his wives, all that is done and said hereabout, is utterly condemned( as sinful and erroneous) by those that hold Polygamy to have been always sinful, but Augustine, and Rupertus, and Ferus, and other Ancients excuse both Rachel and Leah in their offering of their Maids to their Husband, and jacob in taking of them, because all this was done only to multiply the holy seed, and not for carnal concupiscence, jacob at the first propounding to himself to take but one wife, but then he had another by fraud put upon him, and these Maids by the entreaty of his August. lib. 22. cont. Faust. c. 54 55. Rupert lib. 7. in Gen. c. 39. Wives, in all which there was a singular providence ordering things thus for a mystical signification Augustine and Rupertus say, that hereby was figured out, that as Christ should have wives, that should bear him children, so he should have Concubines, according to that in the song of Solomon, 60 Queens Cant. 4. and 80 Concubines. They that bring forth children to him, as wives, are faithful and Godly Preachers, who as Paul, travail in birth, till Christ be Gal. 4. formed in their hearers, they that bring forth as Concubines, are such as preach out of a sinister end, by whose pains yet, if any may be won to Christ, the faithful Preachers rejoice, as Saint Paul did, Phil. 1. 18. But Ferus more particularly Allegorizeth upon every thing in this History. Ferus. The divers wives, saith he, do set forth the divers Nations bearing children to Christ; the great desire of these wives to multiply children, the great desire in all Countreys where the Gospel is Preached, that the faithful have, that many may be converted; and the great grief of Rachel being barren, their great grief, when the preaching of the Gospel doth not thus prevail. Jacobs Rom. 9. having children by free-women and by servants, Christs having children by the ministry of the sincere and of the mercenary-minded, which children yet inherit alike, and are set upon the knees of the free-women, as their own, their Mothers still remaining in a servile estate, so the converted by any Minister are as well esteemed of in the Church, as if by the best, and shall have an Heavenly inheritance, but the mercenary Ministers converting them, remain still in servility. Rachel being faire setteth forth the spiritual beauty of the Church of Christ; Leahs bleared eyes, her outward deformity by troubles Psal. 45. and persecutions, in which estate yet, as Leah she is very fruitful. And the twelve sons brought forth unto Jacob, figure out the 12 Apostles of Christ, and their names intimate the virtues to be ensued by us all, for every one must be a Reuben, a son of seeing; a Simeon, hearing and obeying God; a Dan, judging himself; a Levi, addicted to the service of God; a Judah, praising God, &c. For which cause their names are so punctually set down, and also the Apostles names by the holy Evangelists. Of this History and the like R. Menahem saith, marvellous mysteries are in the Histories of the holy Law, that none is able to tell the praise of the excellency thereof, yea even when Histories are found in the Law, which may seem unnecessary and unprofitable. Therefore when we red in the Law, we bless, God for the Histories, by which he hath planted eternal life amongst us. For when the ve●le of blindness is removed from off a mans face, he shall find in it a mountain of spices and frankincense. For the Phrase used by Rachel touching her Maid, She shall bear upon my Luther. knees, the meaning, as Luther noteth, is, she shall bear children for me, as is explained in the next words, I will become a Mother by her, and take and nourish up her children, as mine own. And Bilhah conceived, and bare Jacob a son, &c. Verse 5. As Rachel hoped, so it fell out, which sheweth, that in this motion of giving her Maid to Wife unto Jacob, there was a divine providence guiding her, but Calvin expoundeth this, as a common blessing to Whores, as well as to Calvin. Wives, God thus suffering them yet to lye in their sin. But as Leah, so Rachel looketh up to God the giver of this issue, naming it accordingly, Dan: Verse 6. yet Calvin noteth here also, that she sinned, in making God, as it were, to be on her side, as if he did see, that injury had been done to her by her Sister, which he had hereby judged. But it may be, that she spake thus, because she saw, that in regard of her Sisters fruitfulness, and her barrenness, the case was now altered, she being most dearly beloved before, was neglected, whereupon being puffed up somewhat happily before, she had since humbled her self, and prayed, as Ferus noteth. Ferus. Verse 9, 10. Verse 11, 12 After this Leah ceasing to bear followed the example of her Sister, and gave her Maid Zilpah to wife to her Husband also, who bare him Gad and Asher. The word {αβγδ} of which {αβγδ} cometh, signifieth felicity, according to Vatablus, and Calvin noteth, that other expositors consent herein, yet Vatablus. Calvin. some, he saith, think, that {αβγδ} signifieth the star called Jupiter, or Mercury, or good fortune, of which it is spoken, Esa 65. 11. They offer a drink-offering unto Gad. But it is not probable, that Leah was so superstitious, as to have any reference to the Idols of the Heathen, for she had more knowledge doubtless of the true God, and that he was the author of this blessing. And Reuben went in the time of Wheat-harvest, and found Mandrakes, and brought them to Leah his Mother, &c. Verse 14. The word translated Mandrakes here is {αβγδ}, which by some are thought not to have been Mandrakes, but a kind of white Lilies, because this word being used in the book of Canticles, a sweet smell is ascribed unto it, which is not in Mandrakes. But Saint Augustine saith, that having upon Olcaster. Cantic. 7. 13. August. lib. 22. cont. Faust. c. 36 a time the apple of Mandrakes brought unto him, which were very rarely seen, he had a great desire for this Histories sake, to learn the nature of them, and therefore he diligently viewed them, smelled them, and tasted them, and he found them faire to look upon, sweet in smell, but in taste unsavoury. And he addeth moreover, that some have held a virtue to have been in them to make women fruitful, which he did not believe, because Rachel after that she had these, conceived not, till after that her Sister had brough●●orth two children more. And as Saint Augustine, so the Septuagint and Jerome, men most skilful in the Hebrew tongue, have always translated the word, Mandrakes. The nature of Mandrakes indeed is could, and so such as may seem in reason not desirable by women to make them fruitful, but, as Augustine saith, Rachel desired them for their beauty and sweet smell and rarity. Galen, Galen. Avicenna. Dioscorides. Avicen, Pliny, and Dioscorides writ of Mandrakes, that they are could, and procure sleep; and Avicen, that they purge the womb of a woman, by reason whereof happily they may avail unto fertility, but that they have ever been used to make the barren fruitful, none have written. And touching that conceit, that they resemble a man in the root, Mathiolus saith, that if the Mathiolus. root be well taken up, it hath some resemblance of a man, whose arms are cut off, but the roots carried about resembling man, and sold as being good to make women fruitful, are not the roots of Mandrakes, but made of the roots of the reeds of Briony, and of other plants. Reuben, who is said to have found these, was very young, not being above five yeares old at this time, and therefore he did herein after the manner of children, who when they have found any goodly thing, are wont to bring it to their Mother. And hereby, saith Musculus, it appeareth, that Rachel knew not any such virtue Musculus. to be herein, as is imagined, because then she would have blushed openly to desire this fruit, The Septuagints Translation hath it, the apple of Mandrakes. If any man shall wonder, why such a childish story as this, is inserted here, Calvin resolveth it, that this is done to show the base original of the Jews, some of them coming into the World accidentally, some Calvin. of bond-maids, and some of a woman by craft put in the room of another, to beat down their pride, in that they exalt themselves so highly above all other peoples. Reuben Leahs son bringing her Mandrakes, Rachel is very desirous of them, and consenteth that for them Jacob should lye with her that night, which he doth, and so she beareth him Verse 15, 16 Verse 17, 18 Hieron. Chrysost. August. lib. 22. cont. Faust. c. 48 Issacar, which is expounded by jerome, est merces, as being two words, {αβγδ} est, and {αβγδ} merces. It seemeth hereby, as Chrysostome noteth, that jacob still clavae to Rachel, as to his only chosen wife, wherefore Leah useth this means to get leave of her Sister, that he might come in unto her at that time: but others think, that all his wives had their times appointed, when to come in to one, and when to another, and this being Rachels time, she yieldeth it to Leah for her sons Mandrakes. And because when she had conceived again, she was so joyful, imputing this to her, giving of her Maid to her Husband, that he might have children by her also. It appeareth that these women did not affect the company of jacob for carnal concupiscence, but for the increase of posterity, thinking it to be the part of a Mother of a family to seek to build up her Husbands house by many children bearing. Verse 20. Vatablus. After this, Leah beareth a sixth son, calling his name Zebulun, of {αβγδ}, he will dwell with me, according to the Septuagint, eliget me, but the word signifieth ( habitabit) which is spoken in respect of her neglect for Rachels sake. Then God remembered Rachel, &c. Some make a question, whether this be Verse 22. set down in order or no, because, if Joseph were born after all the other sons of Jacob, of Rachel at this time, his age will not seem to agree, Chap. 41. 46. where he is said to be 30 yeares old, when he first stood before Pharaoh, and then he must needs be 39 at Jacobs coming into Egypt, at what time Jacob was 130, and therefore he must be born Anno 91 of his age, if after all the rest? But to this it may easily be assented, as ● have already shewed, Chap. 27. 1. and then there is little reason to make question of order kept in this place. The name Joseph, by which Rachel calleth her son, signifieth, will add, because she had hope, that God would give her another son. After the birth of this child, the seven yeares being expired, in which he Verse 25, 26 Verse 27, 28 Verse 29 &c to Verse 36. was to serve again for Rachel, Jacob requireth of Laban to be dismissed, but he entre●●eth him to stay still, offering him whatsoever wages he would require, and thus they agree upon the spotted of the Sheep and Goats, which were separated three dayes journey from the uni-coloured, Laban and his sons being with the particoloured, and Jacob with the rest. And this was done by Laban for more security, that there should be no confusion, or coming together of the particoloured and others, lest more such should by this means be bread to the increase of Iacobs part, whom he laboured by this means to keep down, that he only might still be more enriched. For the particular passages here, v. 27. If I have found favour in thine eyes, Verse 27. Aug. de locut. in Genes. &c. This speech being ecliptical is well supplied with this word ( tarry) for I have learned by experience, &c. Saint Augustine saith, in the Greek Translation it is, ( auguratus essem) as if he had said, O si auguratus essem, i. e. ad bonum augurium te in domo haberem, O that I might have thee still in my house for good luck. The Hebrew word is Nihasti, and is of doubtful signification, and therefore by the Septuagint is translated, auguratus sum, but by Hieron. Origen. jerome, experimento didi i, Ahen Ezra rendereth it tentavi. Origen rejecteth auguratus sum, as profane and heathenish, yet he followeth the Septuagints translation, and so doth Theodoret, but they say, that this speech and the like of fortune and luck came from Laban, and before from Leah his Daughter, who was brought up in superstition, but it was never heard to come from jacob, neither is it to be used by Christian people. See also August. qu. 61. in Genes. It was little, which thou hadst before I came; in Hebrew it is, at my foot, in the Verse 30. Greek translation, at the entrance of my foot, a Phrase of the Hebrews to set forth a mans coming to a place. And now when shall I provide for mine own house also? that is, for my family. I will again return, and feed thy flock. jerome Paraphrasing upon these words Verse 31. saith, Wilt thou have me serve thee seven yeares more, do this, that I shall require of thee, &c. but jacob agreeth not to return and seven yeares, but only to return without any time setting, neither did he serve seven but six yeares more, and is not challenged by Laban for going away at six yeares end, as he should doubtless have been, had the term of seven yeares been set. I will pass through all thy flock to day, removing all the speckled coloured, and Verse 32. spotted, &c. The sense, saith jerome, here is much confused in the Septuagints translation, Hieronym. but it is, as if jacob had said, If thou wouldest have me tarry still, do this that I require, separate all the sheep and Goats that be of divers colours, putting them into the hands of thy sons, and deliver to me those that are of one colour only, either white or black, and if any shall be bread of these of one colour particoloured hereafter, it shall be mine, but if of one colour only, it shall be thine. This is a small request, the nature of cattle of one colour being to bring forth uni-coloured, wherefore Laban accepteth of it, and maketh this separation, putting such as were now particoloured into the hands of his sons afar off from the other flocks: and so Jacob had nothing as yet to begin withall, and provision was made that he might not have any of those, that were already particoloured by their confused coming together; neither was there any great likelihood, that the uni-coloured would bring forth many such. The cattle of divers colours here spoken of are little and great spotted, for so Nachod& Talu the words here used signify,& the yellow, read, or brown, for so the next word Hom signifieth. Diodorus noteth, that Diodorus praeceptor Chrysost. sheep of one colour were most esteemed in Padan-Aram, but the divers coloured in Palestine, and therefore would be best for Jacob. As for Camels and Asses, which he also is said afterwards to have in abundance, he might exchange sheep and goats for them, and so come to have flocks and herds, as he had of all sorts. And Jacob took him rods of green poplar, chestnut and hazel, and pieled white Verse 37. strakes in them, &c. Three questions here offer themselves. 1 Of what force such rods laid before the sheep in ramming time were? 2 Whether this was not a wicked deceit in Jacob to rob Laban? 3 Why he took rods of divers sorts, seeing rods all of one sort had been as good for the purpose, forsomuch as the virtue lay not in the sort, but in the divers colours, when they were partly pieled, and partly unpieled? All these questions are touched upon by St. Augustine, who saith to the first, that the like hath happened unto women, for they have brought August. quaest. 39. in Gen. forth according to the colour of that which they have looked upon: Hippocrates instanceth in the example of one woman, who was suspected for adultery, because she brought forth a fair child, unlike both to her and to her Chrysost. hom. 57. saith, that this was not ●one according to the course of nature, but by miracle. Raban. Maurus husband; but he saith that he bade them see, whether there were not a fair picture in the chamber, which being searched was found, and this was judged the cause of the childes beauty. Rabanus also addeth an example out of Quintilian, of a woman, that upon a like reason brought forth a Blackmore, and he saith, that the like is proved in the Mares in spain, this coming to pass by the imagination of the female in the time of conception, for her nature is such, that what she seeth or imagineth that she seeth in that time, the like unto it she will bring forth. To the second, Augustine saith, that he cannot be censured for fraud in this, because he did it by divine Revelation, and hereunto subscribeth Calvin, Tremelius, Calvin Tremelius. Ferus, &c. proving that God directed him thus to do, from chap. 31. 9. Ferus bringeth divers reasons to justify it. 1 Because it was done by divine instinct. 2 God gave his policy effect. 3 He took nothing by stealth or violence, Rupert. lib. 7. cap. 38. but his industry drew it unto him. 4 There was much owing him from Laban, both for his wives dowries, and for their service. But it will be said, Doth God teach deceit to any man? Answ. Deceit which is evil and sinful he teacheth not, but being Lord of all Labans goods, and seeing jacob greatly wronged by him, and abridged of his due, he resolveth that Jacob shall now be paid out of Labans goods, whether he will or no, and then setteth him down this way to attain hereunto, as it was at his liberty to take any way that it pleased him to take. He prescribeth him not a course to get another mans goods, but his own due, without all strife by this subtlety. And if he gave him out of Labans goods double or fourfold as much as was his due, it was just notwithstanding, as it is with a Judge to cause a thief or an extortioner to restore fourfold. Thus by Gods direction the Hebrews borrowed and carried away the Egyptians goods, and possessed them without injustice, they being due unto them for their service, and the land of Canaan was taken from the old inhabitants, and given unto them. Here is nothing yet to patronise deceit in any man towards those that have done them begging, but in case that God particularly directeth, as he did Jacob. To this third Augustine saith, that Jacob did take divers kindes of rods, as a Prophet, and therefore some prophetical signification hereof must be enquired into. But what this may signify he sheweth not. But Gregory sheweth it, saying, To put pieled rods of divers sorts before the sheep signified, the Gregor. Moral. lib. 21. Ante oculos considerationis nostrae, quasi virgae variae patrum sententiae proponuntur, in quibus dum intellectum literae fugimus, quasi corticem subtrabimus, dum sequimur quasi corticem reservamus. Verse 38. laying of the lives and sayings of divers holy Fathers before the eyes of the people, both according to the letter set forth by the parts unpieled, and according to the mystery by those, that were pieled, the laying of them in the watering Troughs signified Gods fixing of these unto Books, wherein these holy Fathers are written of, and the sheeps engendering before them and bringing forth particoloured, the forming of our understandings and lives according to those things, which we see there set down, both for matter of Theory, and seeing into things mystical, and of practise, and living, as we see these Fathers have done before. For the Phrases used, instead of these words green Poplar, hazel and chestnut, the Septuagint have arhorem styracinam, nucinam,& platani. Tremelius for the two last hath coryli& platani. There are divers names of Trees in Hebrew not well known to the Hebrews themselves, and hence ariseth this diversity. These rods Jacob pieled in part making white strakes to appear in them, and laid them in the watering Troughs, to which when the cattle came to drink in the cool of the day, which he observed to be the time of the rams, and He-Goats, leaping up upon the Females, the shadow of the Males appearing in the water, together with the particoloured rods represented such a figure to Hieron. in tradit. Hebraic. the Ewes sight, that it availed much to make them bring forth particoloured, thus Jerome. And there may be some reasons hereof yielded in nature, first, because the soul is to the thing begotten, as a work-man representing any thing artificially to his work, he primus moter and beginner of all actions of the compositum, so that as an Artisan hath the form, which he will draw first Tostatus. in his imagination, and then it is made accordingly, so in the act of generation by the power of the soul such a thing is produced, as is in the imagination thereof, thus in effect Tostatus. Secondly, because any living creature consisting of soul and Body becometh such, as by a strong imagination is apprehended thereby, seeing it thus receiveth into itself the likeness of the thing imagined, wherefore Aristotle saith, that the soul is after a sort all things, Aristoteles. because it knoweth all things, and then it is most natural, generaresibi simile. And Jacob separated the Lambs, and set the faces of the flocks towards the ringstraked, &c. Verse 40. That is, as Vatablus hath it, he put aside the white Lambs, and put the particoloured Vatablus. thus brought forth in a flock by themselves to be driven before the flocks, that having them in their eye, this bringing forth of particoloured, might yet be more furthered, thus using further policy. But I think that in the first words there was a mistaking in Vatablus, the Lambs separated were not doubtless white, but particoloured, of which it was spoken, v. 39, put by themselves in a flock before the face of the other flocks. And as being so meant Tremelius readeth it, rendering the rest of the verse so too, that it may Tremel. be better understood. Then Jacob did separate these Lambs, that is, thus brought forth, and turned the faces of the flocks, that is, of the flocks of Laban towards these particoloured and brown. And when the stronger conceived, Jacob laid the rods, &c. v. 42. but when Verse 41. Verse 42. the cattle were feeble, he put them not in. These words are so rendered by the Septuagint, as if he put them not in, when they had brought forth, but this is justly rejected by Jerome. And although the word {αβγδ} Haatiph will bear our English Exposition, feeble, yet it also signifieth serotinum, late, and so it is taken by Jerome and all expositors. Jacob observed the cattle in the Spring, when they were most lusty Hieronym. and then he used his pieled rods, but when any went to Ram later, that is, about autumn, knowing that they were feeble then, he put them not in, so he had the former breed, which was strongest, and Laban the latter, for it is noted, that as in Italy, so there these kind of cattle brought forth twice a Verse 43. Rupert. lib. 7. in Gen c. 37. Justum svit Christum aliquando pro●idere domui suae, deregum polatiis& principum praediis ac thesauris suas ditande Ecclesias, ut esset, unde haberet sufficientiam in in ●s●● neces. ministrorum,& p●uperum, in restaurationes Ecclesiarum,& Coemeterirum. Verse 1, 2. year, in the Spring and fall. Aug. q. 95. in Gen. He would not use means to have all, lest Laban should have him in suspicion for some fraud, but thus he increased abundantly, and his cattle were the best, and Labans the worst. Touching Jacobs Camels and Asses see before, v. 32. This History of Jacobs providing for his house now at length is drawn by Rupertus to this Allegory: He did herein figure out the Shepherd Christ; for as Jacob, so he served at the first taking nothing, but having enriched the World with his knowledge and grace, as Jacob did Laban with sheep, he provided for his house, his Church, taking largely of Kings and Princes for the maintenance of his Ministers, the building of Temples, and the relief of his poor Members. CHAP. XXXI. HEre Labans sons murmur against Jacob, as being made great and glorious with their Fathers wealth, and jacob observeth, that Labans countenance was altered towards him, which are commemorated, as impulsive causes of his departure thence to his own land of Canaan again. Calvin Calvin. layeth some blame upon jacob, for being drawn with the hope of gain to stay out of the Land of Promise all this while, noting, that it is good sometime for Gods servants to be ill entreated, this being an occasion unto them to take their hearts off from the World, and to lift them up to Heaven and Heavenly things. But for Labans and his sons discontent, there was no cause, if they had considered the wealth gotten already by Iacobs means: but this is the manner of Worldly men, to hate the children of God, by whose means much good redoundeth unto them. And thus it is with the covetous, to their Ferus. eye of envy any thing that another getteth, seemeth to be very much, but they overlook all their own abundance. jacob being moved by the inhumanity Luther. of Laban and his sons, God also stirreth him up now to depart into Canaan, promising to be with him; that is, to protect and to bless him, if he Verse 3. Luther. should fear any evil from Laban at his departing, and he calleth Canaan the land of his Fathers, because promised for an inheritance unto them. jacob hereupon calleth for his wives into the field, where he kept his flock, Verse 4. Verse 5. because he would not neglect it, and telleth them, what he observed touching their Fathers countenance, that it was not towards him, as heretofore. In the Hebrew it is, yesterday and th'other day, a Synecdoche, whereby the Tremel. next times are put for the whole time before going. But the God of my Father, saith he, hath been with me. This is by Tremelius understood of his appearing Vatablus. to him mentioned, v. 13. But Vatablus understandeth it of his continual being with him to bless him and increase him so greatly, and Musculus, as Musculus. spoken, that it might not be thought, that by fraud he had gotten any thing from Laban, but if part of his goods were translated to him, it was done by God; so likewise Chrysostome, and to this do I subscribe. Your Father hath deceived me, and changed my wages ten times, but God suffered Verse 7. him not to hurt me. For ten times, the Septuagint have, ten Lambs, but the word {αβγδ} signifieth times, and not Lambs. But Augustine following that reading, saith, August. quaest. 95. in Gen. that ten lambs are all one with ten times, as ten Harvests may be put for ten yeares, and reckoning these times, he saith, that as in Italy, so in those parts small cattle brought forth twice a year, so that in six years there were twelve times of bringing forth young, but because happily one time of the first of these yeares was past, when Jacob bargained with Laban, and the second time of the last year was not yet come, when Jacob departed, there were but ten times of bringing forth, every of which times Laban altered his bargain, having allowed Jacob the particoloured at the first, he would the next time, seeing them to multiply most, allow the uni-coloured, and keep the particoloured to himself, but Jacob then not laying his rods, and all bearing one-coloured, he then altered it again, and so continually from time to time. Some hold, when he speaketh of ten times, that he meaneth no certain number of times, but many times, a certain number being put for an uncertain, Calvin. Musculus. but the words may well enough be properly taken, although we make no such exact account of the times, as Augustine doth, for there being twelve times in six yeares, it is more probable, that Laban would sometime suffer Jacob to enjoy his bargain twice together, and then alter it every time, but onely once more, when he permitted him in like manner. Thus also Jerome. Hieron. in tradit. Hebraicis. Verse 8. If he said, the speckled shall be thy wages, then all the cattle bare speckled, but if ring-straked, &c. For speckled and ring-straked, the Septuagint and the vulgar Latin render divers-coloured and white, but the second word {αβγδ} signifieth neither white nor ring-straked, but ligatos, by which name happily the one-coloured were called, because jacob was tied by Covenant before not to take any of them. Now to prove, that he robbed not Laban by any fraud of his cattle, but that God gave him them, he telleth his wives moreover, that in a dream the Verse 10, 11 Verse 12. Angel of the Lord shewed him the particoloured cattle engendering together, which by the Lord was so directed to be, because Laban had so greatly wronged jacob, that he might thus come to enjoy of the goods of Laban, which were unjustly detained from him. I am the God of Bethel, &c. This is spoken, not because God was the God of that place only, but to keep him to the worship of the true God alone in Verse 13. Calvin. the midst of the Idolatries, whereby men were swayed in all places, and to put him in mind, and to confirm him touching his providence over him, as there he had found by experience. The wives of jacob hearing him say thus, consent to go with him, complaining of their Fathers covetousness, whereby he not only kept back all Portions of his goods from them, as if they had been no Daughters, but Verse 14, 15 16. strangers, but also the increase, that came of their Husbands labour he unjustly raled unto himself, thus depriving them, as much as in him lay, of necessaries for themselves and 12 children. Then jacob setteth his wives and children upon Camels, to go into Canaan, and carrieth away all his goods, Laban being then absent about the shearing Verse 17, 18 19, 20, 21. of his Sheep, and it is specially noted, that Rachel stolen away her Fathers Idols, and jacob came to Mount Gilead, whither he directed his course, before that Laban had notice of his flight, and could overtake him. Although jacob had been encouraged by God to this journey, yet he wisely watcheth an opportunity to be gone, because he would not tempt God, teaching us likewise the most carefully that we can, to provide for our own Verse 23. safety in all dangers. And as he having a command from God obeied without Luther. asking the consent of Laban, so must we without consulting with flesh and blood readily obey our Heavenly calling. Labans Sheepshearing, as is most probable, was three dayes journey from thence, Ferus. Artopoeus. because it was said before, that he put three dayes journey betwixt his Sheep put into his sons hands, and those in Jacobs. For the Images or idols, as the Septuagint render it, stolen by Rachel, they are called Teraphim, which properly signify Images of men, which were by the superstitious worshipped and consulted withal, and used to give answers, so, Ezech. 21. the King of Babylon is said to have consulted with the Teraphim, and, Zach. 10. the Teraphim are said to have spoken lies. Tostatus saith, that Teraphims were Images made of mettall, according to the art of Astronomy Tostaeus. in part, and in part of Necromancy, which at sometimes did speak and give answers by the devil to such as enquired of them. The Hebrews also say, that the head of a child being the first-borne, hath used to be taken and dedicated to the devil, and being preserved with aromatical things from corruption, and the tongue covered with Gold, and some Devills name given unto it, this was made one of the Teraphim, and was sought unto, as an Oracle. But the word Teraphim doth not only signify Images of men, which give answers, but any Image, as the Image made and put in the bed, when David did flee away for fear of Saul, is called Teraphim: and divers pictures in works, as where it is said, the children of Israel should be divers dayes 1 Sam. 19. 13, 16. without sacrifice and Altar, without Ephod and Teraphim, that is, without Priests set forth by Ephod and Cherubims, and imbroidred pictures set forth Hosea 3. by Teraphim, so Jerome, who hereupon resolveth, that Teraphim do not only set forth shapes of men, wherein the devil used to give answers, but also Hieron. Epist. 113. ad Marcellam. any kind of Image of figuration. Here such Images, as Laban worshipped, are meant, for he calleth them his gods, v. 30. But why did Rachel steal them away? Aben-Ezra saith, that Laban might not consult with them, to know which way Jacob went, which seemeth probable, because he being in such hast, Aben-Ezra. missed them, as if it had gone to consult with them, but found them not. Josaphus saith, that she did not steal these Images to worship them, for she had Joseph. lib. 1. Antiqu. Sigilla deorum ferebat, non ut deos coleret, quorum contemptum à raarito dedicerat, said si fortè fugientes pater assequeretur, haberet quò confugeret veniam impetratura. R. Solomon. Basil. in Prov. Nazianzen. de Paschate. Chrysost hom. 57. in Gen. Rupertus. been better taught by her Husband, but lest if her Father should happen to overtake them, they might have these to flee unto from his fury. Rabbi Solomon, who is also herein followed by Basil Nazianzen, Theodoret and Lyranus, saith, that she did steal them away, that her Father might not have them hereafter to worship them, and Nazianzen exhorteth, that we should as Rachel take away Idols with us, not to worship, but to destroy them Chrysostome, who is herein followed by Rupertus, Calvin, Musculus, and most new Writers, saith, that she was tainted with Idolatry, and therefore although she neglected all things else, that were her Fathers, she would not neglect the carrying away of these Idols, as being to her most precious. hastily, some think, that because they were made of Silver and Gold, she carried them away for their worth, that she might at the least have these for her portion. The second of these opinions seemeth not to be true, because when Laban came, she did not flee to these Teraphim, but hide them: nor the third, because then she would not have feared to tell her Husband Jacob thereof: and the first is improbable, because she knew, that her Father, if he pursued them, would without consulting follow on in the way to Canaan, and it is uncertain, whether these were such Teraphim, as gave answers. Touching the fourth, if she meant to have worshipped them, how could she have used them so unreverently, as to sit upon them? and yet it seemeth by that which followeth, of Jacobs purging his house from Idols, that although he worshipped the true God only, yet some about him worshipped Idols, and therefore most probably Rachel was one of these, coming of such a Father, she was stiffly addicted to the like superstition. And it may be, that she did steal them also for their worth. This is the first mention made of Idols, and it is strange, that Laban coming of Nahor of the holy line should be thus tainted: but from his Fathers he took the serving of God, and from the Inhabitants of that place Idolatry, thus joining God and Idols together. For the place to which Jacob came, where Laban overtook him, it was Verse 23. Mount Gilead, not called so before, but at this time, of their covenanting either with other as by and by we shall see, and therefore here it is thus called Hieron. by anticipation of Gilead, Jerome saith, that it is a large mountain at the back of Phoenicia and Arabia, and joined to Mount Libanus, being extended by the desert to that place, where Sihon the King of the Amorites dwelt beyond Jordan, which afterwards fell to the lot of Reuben, Gad and half Manasse. So that Jacob had both passed the River Euphrates, meant by the River spoken of, v. 21. and was come into the land of Canaan, in some part thereof, before that Laban overtook him. How great a journey this H. Bunting patriarches travels. was one hath set down, viz. 330. miles, and in this journey there are that say Jacob was 13 dayes, 3 before Laban knew of his going, 3 of his return Musculus. to his own house, after he knew it, that he mighr go out accompanied with some power, and 7 wherein Laban pursued him. And if the journey were so great, 13 dayes would not suffice unto it to pass on with such a company of children and cattle, because so they must have traveled 30 miles a day. Wherefore I think rather, that Laban being three dayes journey from home, when he was first told of it, returned not immediately, but first made an end of his sheep-shearing, and then returned home, where finding that he was gone indeed, after that he had spent some time in gathering his friends together, he with them pursued after him, entering upon this journey happily not till twelve dayes after Jacobs flight, and so coming to him the nineteenth, and thus the journeys gone by him were twenty miles a day, and by Laban 54, who doubtless with his friends road upon Dromedaries most swift in travel. Whereas, v. 20. it is said, that Jacob stolen away unawares to Laban, in the Verse 20. Hebrew it is, He stolen away Labans heart, this being an hebraism to set forth Vatablus. thus much. Laban being come to the place, where Jacob was, God chargeth him by Verse 24. Verse 25, 26 Verse 27, 28 Verse 29. Raban. Maurus Verse 30. night, not so much as to speak any ill to Jacob, thus showing his great providence over his servants. And Laban accordingly doth only expostulate with him, about his stealing away, pretending, that if he had been acquainted with his departure, he would have sent him away with mirth and music, herein as the devil transforming himself into an Angel of light: But lastly, he challengeth him for stealing away his gods. Not daring to offer any violence in dead or word, he feigneth a great deal of fatherly affection, but in one thing he layeth great blame upon Jacob; viz. for stealing away his Images, which he calleth his gods, not because he thought any Deity to be in them, but because they were made in honour of the gods, and when he would worship them, he turned to these Images. The answer of jacob is short that he thought happily Laban might take his Daughters from him, but for those Verse 31. Verse 32. Images, he offereth them to be put to death with whomsoever they were found, and if there were any thing else of Labans, he willed him to take it. And in offering the stealer of the Images to death, he saith, Let them be put to death before our Brethren: This is by jerome expounded of Iacobs sons, who in the Hebrew Phrase, by which all Kins-men are called. Brethren, he saith, Hieron. tradit. Hebr. in Gen. might be called so, and this is followed by most, but it seemeth rather, that the men brought thither by Laban are meant, according to Tostatus, both Tostatus. because they were most fit to be offered on Iacobs part to be Judges, and not his own children, and because the eldest of his children was but of thirteen yeares at that time. In that jacob so suddenly offereth him to be put to death, who had stolen the Images, not having first called his wives, children and servants to ask them thereabout, he is blamed, as over-rash by Calvin, but Calvin. Musculus. Musculus rightly imputeth this to his zeal against Idolatry, he would not endure such an one to live about him. If jacob had simply denied either that he or any belonging to him had stolen them, he should have sinned, but not in offering the offender to punishment, he being ignorant of the committing of such an offence. R. Eliezer saith, that forsomuch as the word of a just man is as the word of an Angel of God, which must stand; Rachel was smitten with death before her time in child-bed. Then Laban preached in Iacobs tent, in Leahs tent, and the tents of the two Verse 33, 34 Verse 35. Maids, and lastly, in Rachels tent, where they were hidden in the Camels litter, Rachel sitting upon them, and pretending to labour at that time of her flowers, for which cause she rose not up. Here was a great thirsting after blood in Laban, but by Gods providence, to which it is to be imputed, that he Ferus. found nothing with all his searching, lest new troubles should have come upon jacob. For although Rachel used policy, yet it was of God, that Laban was infatuated hereby, not to search any further. All things working thus on Jacobs side, he is bold at length to challenge Verse 36, 37 Laban for pursuing him without cause, as a Thief, seeing he could find nothing of his there, and when he had done him faithful service 20 yeares, for deceiving him of his wages ten times. In speaking of his sidelity he saith, that Verse 38, 39 &c. his Ewes& Goats had not cast their young, which may seem to have been such a thing, as he should not have spoken of, because not he, but God was the cause thereof. But because God blessed Labans cattle thus for the favour, which he bare to Jacob, he might well speak of it, as whereby Laban was obliged to him. The other part of his speech sheweth his wonderful diligence, Musculus. care and fidelity, he being in this a worthy example for spiritual Shepherds Ferus. to follow. Then he concludeth, that if the God of Abraham and the fear of Isaac Verse 42. had not been for him, he had sent him empty away. Here a question ariseth, why he varieth the word, and saith, the fear of Isaac, and not, the God of Isaac, as well as the God of Abraham? To this it is answered, that by the fear of Isaac is meant none other but God, as he is also set forth by this title of fear, Esa. 8. 13. And the reason, why he is called so with reference to Isaac, was because Isaac was yet living, and was singularly affencted with the fear of the Lord, as a thing most eminent in him, as faith had been most eminent in Abraham. Thus Aben-Ezra, and Cajetan. And it is to be noted, Aben-Ezra. Cajetan. that God is said to be this or that, either effectivè, as he is said to be our light and joy, or objectivè, as he is said to be our fear, hope or expectation. And Jacob doubtless spake of God, as the fear of Isaac, because by his fearing, and reverencing God, and praying for him, he sped the better. And as God was to Isaac, so he should be to us all, that in regard of him, we may fear to sin and reverently serve and do worship before him. Then Laban being convinced, that Jacob was faultless, falleth from raging Verse 43. against him to Propositions of peace, These Daughters, saith he, are my Daughters, &c. doing herein better, then many others, who being convicted by the strongest arguments yet will not yield: But his fault was still, that he would not confess his injuries done to jacob to repent thereof, wherein wicked men take after him, in that they cannot be brought to repentance. Come Verse 44. let us make a league, &c. jacob being required by Laban to a league, yieldeth forthwith for the mutual safety of them both and theirs after them. And this he might subtilely do, though Laban were an Idolater: for we ought to have peace with all men, as much as in us lieth, but not to make th●●nemies of Idolaters as our enemies, for so we might happily thrust ourselves into their deadly dangers, as jehoshaphat did in consorting with Ahab. Then Jacob took a ston and set it up, and said to his Brethren, Gather ye stones, Verse 45, 46 and they made an heap, and ate thereupon. In all leagues-making in those dayes they used external signs, and here an heap of stones is made for a Monument of their peace, to put them and theirs after them perpetually in mind of it. In that stones are chosen, which are most durable, it appeareth, that Iacobs mind was, that the league entred upon should continue always: in whom we may see a pattern of meekness, in that being so greatly wronged, yet now upon the sudden he layeth away all anger, and is towards Laban, as if he had never done him any injury, and this is the true forgiving of trespasses required at our hands. For their eating together upon that heap, Calvin. it is set down out of order, for this was the last thing done after their swearing either to other, which is next set down, and therefore it is again repeated, v. 54. with an addition, that jacob sacrificed a sacrifice, and invited his Verse 54. Brethren to eat bread, he did not ware but with invocation upon Gods name. The heap of stones then being laid they ware either to other, and Laban Verse 47. calleth it Jegar-Sahadutha, that is in the Syrian tongue, the heap of testimony▪ jacob,( Galeed) signifying the same in the Hebrew tongue, so that Laban by living amongst the Syrians, had learned both the manners and language of the Syrians, for which he is called Laban the Syrian, v. 24. The heap being called diversely, according to the Syriack at the first by Laban, Moses Verse 48, 49 &c. addeth, that he called also Galeed in Hebrew, and Mizpah, that is, a place to look from. The form of the oath on Labans part was, The God of Abraham, and the Verse 53. God of Nahor judge between us, the God( I say) of their father, that is of Terah, of whose serving other gods, see Jos. 24. 3. Hereby it appeareth, that Laban worshipped the true God, but withall the Idols which Terah and Nahor had served before, whereby all the good of worshipping God was overthrown: but Jacob is not tainted, he sweareth onely by the true God. The next morning Laban kisseth his sons and daughters, and blesseth them, and departeth: that is, his daughters and grandchildren, wishing them all good. Verse 55. See how God can change the most furious and fierce at his pleasure, that if we have him on our side, we may not fear our greatest enemies. CHAP. XXXII. IN this Chapter Jacob being rid of Laban goeth on, and the Angels of God are said to have met him After his long abode in Padan-Aram, saith Rupertus, Verse 1. Rupert. lib. 8. in Gen. c. 2. where he encountered with many troubles, and had even now overcome them all, Gods Angels are not said to be sent, but to have come unto him in way of meeting to congratulate, as it were his victory, as Melchizedeck met Abraham having conquered those Kings that carried Lot away captive, and as they came out to meet Saul and David returning from the victory against the Philistines with timbrels and dances. He had laboured greatly in obeying his father Isaac, and now returning to him triumpheth, so to every faithful person, after obedience finished to our heavenly Father, there shall be a return granted unto him, and the comfort of divine Revelations, and sometime in the way of the vision o● heavenly spirits, as unto our Saviour, after his encounter ended against the devil, the Angels came and ministered to him. Thus also Ferus, and although we see them not, the Angels of God pitch Matth. 4. Perus. Psal. 34. Hebraei. their tents about all that fear God, so that they shall not need to fear any dangers. The Hebrews think, because the word Mahanaim, by which Jacob calleth them, v. 2. is of the dual number, that there were two tents of Angels, one before him, of Angels appointed to the land of Canaan to welcome him, as it were, into those parts, and to secure him against the next encounter that was at hand with Esau, and the other of Angels, who had hitherto guarded him in coming from Padan-Aram. They are not said to have spoken any thing, but onely to have met him, this being a sufficient argument of the divine protection over him. Calvin thinketh, that the tents of Angels were on both sides of him, to show, that he was every where guarded, being therefore Calvin. called Mahanaim, and this is most probable, or he alloweth of that Exposition, taking the plural to be meant by the dual number, and so that they came round about him. And Musculus noteth, that this was done, when he was in that way, wherein God would have him to go, to note, that Gods Angels Musculus. are not about any but in the way of obedience, so likewise Ferus. For the Ferus. form wherein they appeared, the name given to the place doth declare, viz. after the manner of an army instructed with weapons, chariots and horses, as they afterwards appeared to Elishah. And Jacob called the place Mahanaim, two tents, thus expressing his gratitude for this great favour to all posterities. About this place there was afterwards a City called Mahanaim inhabited by Priests Jos. 21. 38. Of Angels we red, Dan. 10 20. that there are of them ten thousand times ten thousand, and Hesiod an Heathen Poet saith, there be thrice ten thousand of immortal Angels of God here upon earth, the keepers of mortal men, and observers of their works both just and unjust, they are clad with the air, and go abroad all over the earth. Then he sent Messengers to his Brother Esau into the Land of Seir, Verse 2, 3, 4. putting words into their mouths to speak unto him, full of humility, and tending to pacify his wrath against him, if it might be. Mahanahim was afterwards a City of the Levites 44 miles off Jerusalem. A question may be made here, how Esau came to dwell in Mount Seir, and how Jacob knew thereof, and seeing he was not in that Land, to which he was going, why he sent thus unto him? To the first it is answered, that Calvin. by a singular providence of God Esau departed from his Fathers house out of Canaan, that the inheritance of that country might be left unto Jacob. He was hateful to his Mother, because of the Daughters of heath, whom he had married, and pleased not his Father, and being grown now to great substance it is likely, that to live at home as a Son with his Father under him, did not agree with his proud mind, and therefore he voluntarily sought him a new place, where he might have more liberty, but that he was carried to so barren a place, God, who would herein express his hatred of his ill manners, had an hand, as is set forth, Mal. 1. 3. It is not to be thought then, that he was by his Father driven out, but went of his own accord. For Jacobs knowing of it, he might have intelligence given him by some Messenger from his Mother, and to what greatness and power his Brother was grown, that he might beware of him, bearing still an hatred against him. Seir was 40 miles from Jerusalem, and 80 from Peniel, to which place Esau Hen. Bunting patriarches travels. came to meet Jacob, and therefore because he was to come near him, even upon his borders, as Ferus speaketh, and he could not pass unseen with so great a troope, fearing his fury, and he sent, when he was thus far off, to pacify him The Land of Seir was so called from Seir the King thereof, but he being driven out by the sons of Esau into Arabia Petrea, it had the name of Edom from Esau, so that it is here thus called by anticipation. For his calling Esau his Lord, and himself his servant, this may seem to be a voluntary departing in him with his right of dominion, through a present slavish fear, to obtain which when he bought his birth-right and laboured to get that blessing with the hazard of his life, he passed not formerly for any danger. If he would have granted him this again, he should not have needed to take this long and dangerous journey, or to have lived hitherto, as it were an exile. But Calvin resolveth this well, that herein he Calvin. yielded only a temporal Lordship unto his Brother, being grown greater, then he in his outward estate, but he went not from the right of the secret blessing belonging unto him. He knew that the effect of Gods promise was yet suspended, and therefore being content with the hope of a future inheritance, he is content for the present to prefer his brother in honour before himself, and to profess himself his servant. Musculus noteth hence, that it is lawful, when necessity requireth it, by the insinuation of humility to Musculus. pacify the mindes of the mighty, although they be reprobates. But what doth he mean to sand his Brother word of his riches? This was not done, as Ferus noteth, in ostentation, but that Esau might not think, that he returned home gaping after his Fathers goods, that thus Esau might be deprived of them, but he had enough of his own, it would suffice him, if Ferus. Calvin. he would but suffer Jacob to live, although he took all to himself. And Calvin addeth further, that this might be of force to restrain Esau from coming against him, it being a most shameful thing to chase one away coming from afar enriched with Gods blessings, so as Jacob was. Here is little appearance yet of Gods favour more to Jacob, then to Esau, but this is not to be measured by external things, wherein the worst do oft-times most abound. Calvin. Qui fiduciam imaginantur omni timore vacuam, nunquam gust ârunt, quid sit vera fides. In that Jacob being so wonderfully assured of Gods protection, yet feared Esau, we may see, what the weakness of the faith even of the best is, that we may pray, Lord, increase our faith. They that imagine, saith Calvin, faith to be voided of all fear, have never tasted yet what true faith is; for God doth not promise to be present unto us in the time of danger, that we might then be without all fear, but that fear might not prevail and overwhelm us with despair. And hereby we are made to humble ourselves, and the more earnestly to seek to the Lord for succour. Ferus saith that God permitted Ferus. Jacob to fear thus, that we might not be proud; and always aclowledge help in danger to be the gift of God. Verse 6, 7. Verse 8, 9, Verse 10, 11 Verse 12, 13 Verse 14, 15 Verse 17, 18 Verse 19, 20. Chrysost. Calvin. Jacobs messengers returning bring word that Esau was coming with 400 men, which filled Jacob with fear, and straightened him, that he knew not what course to take for his own safety, but in the end he divideth his company and flocks into two, prayeth to God, and sendeth a present unto Esau; directing his servants, that went with it, what to say. Chrysostome and Calvin say, that Esau went out thus accompanied in good will to meet Jacob, although he feared the contrary: but this is improbable, because then he should have understood so much by his messengers, whereas they doubtless told him, that he came in an hostile manner, thus putting him in so great fear. Moreover, he bare a deadly hatred against him before, and it is altogether improbable, that he was now altered, it being not the manner of wicked men, when they have conceived an hatred, to lay it down again in time, but rather to grow more and more infence, wherefore Irather hold with Perus, Ferus. that he came out thus appointed against his Brother and his company, that he might by no means escape his hands, and so we may note, as when Laban had ceased pursuing Jaacob behind, here was a brother ready to come against him before, so the Church of God hath not only trouble by Enemies abroad, but also by false brethren at home. And God suffereth Esau in much pomp and pride to come forth thus, but turneth him so at length, that he is ridiculous in all his preparation, as he did Pharaoh and Sanneherih, &c. Jacob being full of fear divideth his company, that if he could not save all, yet he might save some, teaching us not desperately to neglect all, if we must needs lose somewhat. Then he prayeth, showing, that faith wrought with him even in this extremity. I am less, then the least of thy mercies. In the Hebrew it is, I am little before Verse 10. thy mercies, for the Hebrews have no comparative, and therefore they are wont to express this by a positive and a preposition. By mercies he understandeth benefits, and truth is added hereunto, that we might know, that by Calvin. faith we come to be capable of them, as the word mercies set forth their free collation without any merit on mans part. See Ps. 25. 10. 26. 3. 36. 6. Deliver me out of the hand of my Brother Esau, for I fear him, &c. A Question is here made, how this fear in Jacob could stand with faith? To this Verse 11. Lyranus answereth, that he feared, because of his living so long amongst Idolaters, Lyranus. August. quaest. 102. in Gen. Sa●it hinc humana viri infirmitas& fides pietatis apparet. where he could not be without some stain of the same. But Augustine better satih, that this fear was in him, through human infirmity, but his prayer sheweth still the fatih of his piety, and in this example we learn to provide us men against dangers, which we may fear, although we distrust not, but have faith in God to be delivered. For his gifts sent to Esau, they were very great, and gotten with hard labour, in which case men are more hardly drawn to part with their goods, yet Jacob doth willingly give all these away to be suffered quietly to enjoy a place in the promised Land; whereby we may gather, that by faith he esteemed Calvin. so of that inheritance promised, as that he regarded not worldly things in respect thereof. Jaacob having thus ordered all things to pacify his brother Esau lodgeth there that night with his family, but before the whole night was spent, he Verse 21, 22 sent away his Wives and Children also, passing over the brook Jabboc with them, but they being all gone he remained there alone, and a man wrestled with him, till the breaking of the day, &c. Some make a question, Verse 23, 24 whether Jacob went away from Mahanahim that same night, that he sent away his present, or the night following? but to him that shall compare, v. 13 with this v. 21. it will plainly appear, that the night spoken of, v. 13 was another night and not the same with this, when he had prayed, and divided his companies, he stayed together with them all night, the next day he spendeth his time in setting forth a present for Esau, and sending his servants away with it, the night following he tarryeth not for the day-light, but passeth after himself with his Wives and Children, and the rest of his substance, making them to go before, even over the brook Jacob, of which Jerom saith, that it runneth betwixt Philadelphia and Gerasa, being 4 miles Hieron. tradit. Hebr. from the place, from which he removed, and running a little further it falleth into the River Jordan, mention is made of this Brook, Numb. 21. 24. Deut. ●. 37. The word {αβγδ} signifieth to wrestle, and hence the name {αβγδ} seemeth to have come, and then it had not this name before this time, but now first obtained it, being so called by Moses here, as also many other places, Musculus. by anticipation: the word here used to set forth his wrestling, is used no where else but in this place only, a spiritual wrestling by prayer being hereby typified. Touching Jacobs tarrying alone after all his company, this was not as Calvin well noteth, to avoid the danger by flight, if he should hear of the destruction of his by Esau, but that he might be the more free to pray again, and whilst he was thus occupied, it is most probable, that the man here spoken of came and wrestled with him. But here a great question offereth itself, who this man was, and how, and why he wrestled with him, a nd lastly, why he touched Jacob on the hollow of his thigh, so that he halted thereon? Touching the first, Musculus satih, that some of the Hebrews hold him to have been Esau his Angel hindering him from going over the ford to enter into the Land of Canaan; but this is absurd, having all circumstances of blessing him, and telling him, that he had prevailed with God, &c. against it, and so is that, which Lyranus saith, was the opinion of Lyranus. the Hebrewes, viz. that a devil in the likeness of Esau wrestled with Jacob, an Angel helping him against the devil, and finally, least he should think, that by his own strength he prevailed, touching the hollow of his thigh, although Procopius Gazaeus saith, that he had this from a certain Procopius Gazeus. Theod. quaest 91 in Gen. learned man. Theodoret saith, that he was the Son of God in the likeness of a man, who both now and at sundry other times appeared thus, as giving an hint herein of the nature of man, which he would afterwards take upon him, so likewise justin Martyr cum Tryphone. Tertullian. lib. 2 contra martion. Hilar. lib. 4 de Trinit. Ambros. lib. 1 de Fide cap. 5. Chrysost. in Act. 7. And Theodoret writing upon that appearing of the Lord to Moses in a flamme of fire in a bush saith, that God the Father never appeared to any man, and an angel he could not be, that appeared, because he saith, I am the God of Abraham, Isaac and Jacob, and I am that I am, and therefore he must needs be the Son of God, and upon this he saith, these words do agree, that he was not an Angel, Thou hast prevailed with God and therefore shalt prevail with men, and in that he craved his blessing, and when this vision was ended, he was comforted, saying, I have seen God face to face, and my life is preserved. Yet there are others, who hold that he was an Angel, and that always when the Lord is said to have appeared under the Old Testament, it is to be understood of the Angels. Dionysius saith, that all Revelations have been made Dionys. Areopagita lib. 4. de Coelesti Hierorch. of old by the holy Angels, whether it were matter of admonition to do any thing, or whether of reformation from sacrilegious error, and from a profane life, or of instructions, or secret visions of heavenly Sacraments, or of divine predictions, for which cause those heavenly spirits had the name of Angels. And Jerome saith, Where an Angel is first said to have been Hieron. in Gal. 4. seen, and then to have spoken, as if he were the Lord, it is to be understood, that he is truly one of those Angels, which in great multitudes minister to the Lord, but in him the mediator speaketh. And Gregory saith, The Angel, which appeared to Moses, is sometimes called an Angel, because by speaking outwardly he served, and sometimes the Lord, because the Lord sitting inwardly as president did minister unto him the efficacy of speaking. Gregor. Praefat. in Job. Angelus videlicet propter hoc, quòd exteriùs loquendo serviebat, Dominus autem quia interiùs praesidens loquendi facultatem ministrabat. cum ergo loquens exterius ab interiore regitur, per obsequium angelus, per inspirationem Dominus nominatur, &c. Thus David also saith, O my people attend unto my Law; whereas neither the people were his people, nor the Law his Law, but Gods: for taking upon him the person of him, by whom he spake, he spake in the authority of that person, with whose inspiration he was filled. And this is embraced by all the Schoolmen. Luther and Calvin speak of this apparition, as if it were God that appeared. But because both in the bush to Moses, where God is said to have appeared, and when the Law was given upon Mount Sinai, this being afterwards spoken of, it is said to have been an Angel, Act. 7. 30. Gal. 3. 19. and this man, with whom Jacob wrestled also, Hos. 12. 4. He had power over the Angel, and prevailed. I hold rather with them, that are for an Angel. I confess, indeed, that the son of God hath sometime been called likewise an Angel, because he was sent by his Father, as Mal. 3. 2. but not without an addition, as, the Angel of the Covenant, so as he is not spoken of by Hosea, with whom Jacob prevailed. God came then by his Angel here in the similitude of a man, and because God spake in him and by him, he taketh upon him, as if he were God himself. Having thus found out, who this man was, let us in the next place inquire how he wrestled with Jacob, and wherefore, and how it could be, that a mighty Angel could not prevail against a weak man? Some have held, that this wrestling was not bodily and external, but spiritual, and that the Angels wrestling with Jacob was not against him, but on his side, helping him against those contrary principalities and powers, as they are called, Eph. 6. 12. and Origen. lib. 3. {αβγδ}. Hieron. in Eph. 6. as every faithful person hath a wrestling, so Origen and Jerome likewise saith, they are ridiculous, who say, that Jacob wrestled after the manner of other wrestlers. For what great matter could it be, if his wrestling were in that manner, whether he overcame or were overcome? but we are to hold, that he had such a wrestling as agreed to so great a Patriarch, as they have, that can say, We wrestle not against flesh and blood, &c. as the Apostle speaketh. Thus also Thomas Anglicus: I do not think, that Jacob wrestled, saith he, Th. Anglicus in Gen. 32. Angelus, sieve Deus in specie hoins apparence precibus& attractivis ma nibus& amplexibus tenebatur à Jacob. Et fingens se velle ab eo discedere, firmiùs& vehementiùs à Jacob tenebatur& retrahebatur, &c. Rupertus lib. 8. in Gen. with an Angel appearing as a man, as one man wrestleth with another, but that he was held by Jacob, when he appeared unto him, with attractive hands and embraces of prayers. And when he made a show of departing, then he held him more firmly, and endeavoured himself to draw him back again, until that he heard him for the preservation of him and his, out of Esaus▪ hands, as appeareth by the words hereafter used: Let me go, saith he, I will not, saith Jacob, unless thou bless me. And of this kind of wrestling Rupertus seemeth also to understand it, when he saith, that the wrestling of Jacob continued, till the Incarnation of Christ, for many times was the Lord about to depart from his seed for their sins, but first Moses by prayer held him, when he had been provoked by the Golden Calves, and afterwards other faithful persons, so that he left not that Nation, till that he had sent the blessed seed, in whom all the Nations of the earth are blessed, and so he gave him his blessing. Thus they. Yet most hold, that this wrestling was corporeal, because he touched his body on the hollow of his thigh. So Ferus also, and for this he urgeth the narration of the thing, saying, that the Lord hereby tried Jacobs faith yet more by a greater Ferus in Gen. 32. temptation, then had hitherto befallen him. He sendeth an Angel like a man to come rushing upon him, being alone, and in the darkness of the night, whereby he might fear, that even God was now against him, and Esau with his company only; yet he trusteth in the promise of God by faith, and so is not overthrown, but at length prevaileth, being hereby comforted against the fear of Esau. And some, saith he, hold, that this was Jacobs Angel who striven to go from him, because having been so greatly confirmed before, he shewed now so little faith; but he by weeping and praying, as Hosea speaketh, held him still. It seemeth to me, that his wrestling was both Hosea 12. 4. corporeal, as with a man, and spiritual also, as with God, or one representing God, by prayer; so that partly with his hands he wrestled and striven, that he might not be overthrown to the ground, and knowing, that this was no ordinary man, he prayed and besought him for his favour, and not to offer such violence to him. And so I hold with Ferus, Calvin and others, that this assault made upon jacob was for the trial of his faith, wherein it being proved in the end, that he was most strong, he might go on with the less fear of his brother Esau. All this being but as if the Lord should have said, I have now shewed thee, of what power thou art with God by Faith, Prayer and perseverance, go on therefore armed with these graces thus still, and fear not, but much more, thou shalt go away unfoiled of men, with what power soever instructed they come against thee. But how is it said, that he could Tostatus. Tho. Anglicus. not prevail against jacob? To this some answer, that he only made a show, as though he could not prevail, to make jacob the more courageous. But this is against the sacred story. Others therefore better say, that the Angel appearing used his power, according to the prescription of the divine will, which was that he should assume a body in such a measure of strength as to be able only to wrestle and assault jacob, but not to overthrow him, or Cajetan. to get from him being once closed, or that God strengthened jacob extraordinarily beyond the power of the Angel to resist him, or taking this man with Hebraei. Calvin to have been God, he assaulted not Jacob with any more power, then Calvin. is in one man, supplying Jacob with more strength to resist, then he exercised against him, being against him as it were with his left hand, but with him with his right hand. Having thus resolved two questions, let us come now to the third, why he touched the hollow of Iacobs thigh, hereby making him lame, and then required him to let him go, because the morning Verse 25, 26 was risen, but Jacob refused so to do, until that he had blessed him? The word translated the hollow of his thigh is {αβγδ} Caph jericho, which word Caph, because it hath divers significations, is diversely rendered by divers, by the Septuagint, Latitudinem foemoris, by the chaldee Paraphrast, curvita●em, by Vatablus, volam. Rabbi Chimhi saith, that the bone, into which the bone of the thigh goeth, is called Caph, because it is crooked; others, because hollow, and the bone of the thigh at the end being round goeth into it being knit by a sinew, which was now loosened, and so lameness must needs ensue hereupon. Thus the Angel did for divers reasons; 1 That Jacob might have a taste, of that power, which was in him, and so ascribe his victory, not to his own Theodoret. strength, but to God enabling him: for he that with his touch only resolved one joint, could have in an instant likewise dissolved his whole body, and have brought him to nothing, if God had not restrained him. 2 That some effect of that wrestling remaining, it might not seem to have been an imaginary, Tho. Anglicus. Calvin. The Mystery. but a true wrestling, to be made use of accordingly. 3 That herein there might be a figure for our learning. 1 That we must not look, when we wrestle with temptation, to go away altogether unhurt, for our humiliation, even when we have prevailed, yet although by wrestling we be hurt and made lame, we shall through him that helpeth us, prevail. 2 Because it was but one leg, upon which he was touched and handled, the other remaining Musculus. sound; hereby was figured out the flesh and the Spirit in every one of Gods elect people, because although in spirit and full purpose of the mind he be set to obey Gods will, yet in the flesh, when temptation cometh, he sheweth infirmity. 3 Because the thigh is a symbol of generation, hereby were figured out the children of jacob, both which were elect by the sound leg, and the reprobate by the lame, and consequently in the Church of God wheresoever: yet for so much as this lameness besell not jacob, before he had begotten them, but after, it was not through any 'vice derived from him, that so many proved Reprobates, but his halting now, was only a figure of it. Some yield other reasons, as that jacob might be the more confirmed, Tostatus. seeing even when he was lame, yet he could hold the Angel, and that he was thus smitten after the manner of men, who when they strive together, Ferus. and one would be gone from the other, as having the worst of it, he will do him what hurt he can, that he may bewilling to let him go And figuratively by this was set forth, that concupiscence being touched by the Spirit of God in a man presently languisheth, and that the carnal sense of the Law Tho. Anglicus. held by the Jews should languish at the coming of Christ, and so their Religion should be maimed, some coming to Christ, and some oppugning him. But the former reasons may suffice, these being let pass as further fetched. Touching the reason, why he would now be gone, because the morning was Glos. ordinaria Marlorat. risen; One saith, that this was spoken in favour of Jacob, his business being respected, that he might now follow after his company. Another, that the time of the vision, it being a night-vision, was now at an end. Another, Musculus. that he would not be seen of other men, who were unworthy of this spectacle, Ferus. which is thus further amplified by Oleaster, the Angel like unto a great Oleaster. man saith thus, as intimating, that he would not commonly and familiarly be seen, but seldom and sparing. But of all reasons that of Th. Anglicus Tho. Anglicus. seemeth to be most apt, He spake thus, as one, that must not stay always in a place, but go speedily about other business appointed him at that time by Hebraei. Job 38. 7. Revel. 4. the Lord, and that reason of the Hebrews is most improbable, because he would in the morning be in Heaven amongst the other Angels singing praises unto God, that being a special time for this purpose: for they praise God without ceasing, and not at any set times. For Iacobs saying, that he would not let him go, except he first blessed him, by the resolving of his joint with a touch, he perceived of what divine virtue he was, and therefore stood earnestly by prayer for his blessing, before his departure; for that which is here spoken, I will not let thee go, except thou bless me first, is by Hosea Hosea 12. 4. set forth, as a most earnest praying with tears. He knew then, saith Calvin, that this was God, in whose power it is to bless, and thus Moses held Calvin. him, so that he is brought in saying unto him, Let me alone. By prayer then God is held, when it is made in faith, and we persevere without weariness. The Angel having yielded the victory as it were to jacob, by asking him, Verse 27. that he might depart; now that he saw he would not let him go without blessing him to prepare hereunto, asketh him his name, and telleth him, that his name shall no more be called jacob, but Israel, because he had, as a Prince, power with God, and with men, and had prevailed. The reason of the name Israel is here so plainly rendered, that a man would wonder, how any learned Writer could give any other Etymology; and this Jerome sometime acknowledgeth, saying, What need have I to seek after the opinions of others, when as he hath given the Etymology of the name, who gave the name. Israel cometh of Sarith a Prince, and El God, as if he had said a Prince Hieron. in tradit. Hebr. with God, and not a supplanter▪ as before; for as I am a Prince, so thou that couldst wrestle with me, shalt be called, and if thou couldst wrestle with me and prevail, how much more with men? And yet jerome himself Hieron. in Esa. 44 & in Hos 12 in other places varieth here from, saying, Israel signifieth, rectus, and from hence he was so called, and others, A man seeing God, as Philo. lib. de temulentia. Origen. Hom. 2 in number. Basil. in Esa. 1. Nazianzen. orat. 2 de theologia, Chrysost. Hom 58 in Gen. August. lib. 16 de Civit. c. 39. and Gregory. But the word cometh of star or Sarah, as Pagninus hath it, with a prick in the left horn▪ signifying a Prince, and only before, and not of {αβγδ} a man, {αβγδ} seeing {αβγδ}, God, as it must be derived, if hereby be signified a man seeing God, as jerome also reasoneth, and as for that exposition rendering it by Rectus, that is {αβγδ} with a prick in the right horn: thou hast power as a Musculus. Prince with G●d and with men, and hast prevailed, that is, as Musculus saith some expound it, thou hast power with God, and shalt have power with men and prevail, these words and shalt have power, being understood. Others, saith Vatablus, because thou hast showed thyself strong in wrestling Vatablus. with an Angel in likeness of a man, and hast prevailed, and therefore thou shalt go on prevailing: for that man or Angel came in the power of God to wrestle with him, and therefore having power with him, he had power with God and man. The word translated, thou hast power, is {αβγδ}, thou hast had principality, intimating, that God being with thee, thou shalt be as a Prince, wheresoever thou comest. But it may be demanded, how was Jacob in his saying thus blessed, for here is nothing but a giving of him a new name? Ans. The giving of him this name was a blessing of him, seeing God doth not give the bare name Tho. Anglicus. but the thing set forth hereby, making him invincible amongst men by thus saying. again it may be demanded, why this name was given him again. Gen. 35. 10? Ans. For his further confirmation, because he was then in fear of the Inhabitants thereabouts, because of the act done by his sons at Rupertus. Shechem, so Rupertus. But others that here this name was foretold only, there imposed, so Jerome, Author Historiae Scholasticae, and Lipomannus, but it is plain, that this name was given him here, because he is called by it, before the next apparition both Chap. 33. and Chap. 34. Lastly, it may be demanded, why he was called Jacob most commonly after this, seeing it is said, thou shalt no more be called Jacob? Ans. The meaning is not, that he should always after be constantly called by this name only, but he should have the thing set forth by this name, viz. such power, that none should be able to do him hurt. Some say that the meaning is, he should be called not only Jacob, but Israel, but it is not said so, but the one is taken away, that the other may stand. And it is not unusual to say, that one should be called by such a name, as he is not so oft called by afterwards, for the thing in him set forth by the name. So our Lord Jesus is name Emanuel, counsellor, &c. but had not usually these appellations, but Jesus or Christ. Then Jacob asked him his name▪ and he said, Why dost thou inquire after my Verse 29. name? and he blessed him there. In the vulgar latin it is, Why dost thou inquire after my name, which is wonderful? But this addition is neither in the Hebrew nor Greek Copies here, but judge. 13. 18. from whence it is likely, that it was taken and put in this place. But why did Jacob ask him his name, considering that he knew him to be an Angel of God, and therefore required his blessing? To this Calvin answereth, that he did it out of a desire of attaining a more clear knowledge of Calvin. him, of whom yet he had only some obscure knowledge, and for his denying to tell his name, he saith, that it was because God would not yet so clearly manifest himself, but reserved this knowledge, till the coming of Christ, when the light, that was before only as it were in the morning, broke out as the perfect day-light. Tostatus saith, that he denied to tell him his name, Tostatus. because Angels have not names like men, whereby they know one another, but are known one to another by their substance, and when any of them is called by a name, it is in regard of his office and ministry, about which he is employed. But this seemeth not to be the true reason, because at other times Angels have told their names, nor that of Calvin, because to Moses, who was long before Christs time, God told his name: wherefore I hold rather, that he denieth to tell him his name, giving him a kind of check for asking, because this was but a curious question for him to make at this time. And therefore it is, as if he had said, Let it suffice, that thou art blessed by me, which is the thing, that will do thee good indeed, but as for growing my name, this not being material against thy encounter with Esau, but rather a question moved to satisfy thy curious mind, I would not have thee to insist upon it. So likewise Ferus, who will have the rejection of this Quere like Ferus. that of Jesus to his Disciples, when they asked, Lord, wilt thou now restore the kingdom to Israel? It is not for you to know the times and seasons. His blessing Acts 1. of him here further mentioned is not expressed, in what words, but it is likely, that it was with Lordship over his Brother, increase of posterity and riches in cannon, as at other times. And Jacob called the name of that place Peniel, for I have seen God face to face, and my life is preserved. Verse 30. For the name given to the place, it is taken from the face of God, the sight whereof because it was granted to Jacob, he greatly gloried therein, and in way of gratitude setteth up a monument hereof to remain to posterity by naming that place so. But how could he say, that he saw God face to face, when as the Lord saith, No man shall see my face, and live? To this Tho. Aquinas Exod. 33. 20. Th. Aquin. part. 1. qu. 12. artic. 11. answereth, that the seeing of God, or of his Angel, in some representation outwardly made, is called a seeing of him face to face, although he saw not his essence, and this was a kind of eminency of seeing God after the manner of Prophets. He may also be said to have seen God face to face, who heareth him speaking, as present, and not by a Minister, as absent; for thus Moses telleth the Israelites, who he saith, saw no similitude, Deut. 4. that God had spoken to them face to face. For the words added, and my Deut. 4. 12. life is preserved, this is spoken, because it was a common received opinion, that if any man did see God, he should forthwith die, which made Gideon, judge. 6. judge. 13. Musculus. when he had seen an Angel, so afraid, and Manoah. For who can bear Gods presence, before whom goeth a devouring fire, and the Mountaines are rent, and the whole earth trembleth? And as Jacob passed from Peniel, the sun rose upon him, and he halted, Verse 31. &c. This halting Calvin thinketh was without pain, and that it continued Calvin. Pererius. to his dying day: but some, that it ceased again, before he met with Esau. And Calvin attributeth it to superstition, that the Israelites ate not after this of the sinew upon the hollow of the thigh: but Ferus to piety, as they that Verse 32. Ferus. would by this observation continue the memory of the great favour shewed unto them in their Father Jacob, to whom this divine vision and blessing and change of his name was vouchsafed, when his thigh was touched, and he was thereupon made lame. And to this do I rather subscribe, it being the commendation of those times, that upon any notable event, they would still erect some Monument thereof, to show their thankfulness unto God, they having also great need of such external remembrances, the Church being then in the very infancy, and so such as had need to be taught by signs; the care of the Jews therefore about abstaining from this sinew-eating in any beast was so great, that if any man ate thereof, he was beaten with 40 stripes. And to provide against it, they cut out the sinew of every beast, which they killed, and the branches underneath, and the Muscle wherein it was. Talmud. Babyl. and Maimony. For the mystery of this place, somewhat hath been said already out of Calvin The Mystery. and Musculus, unto which another Allegory made by Augustine may be added. For he saith, that Jacob here figureth out the Jews, the Angel Christ, with whom the Jews wrestled, and by his giving way unto them prevailed, when they crucified him; for if he had would, they could not hare August. lib. 16. de Civit. c. 39. had that power over him. And as the Angel made one leg of jacob lame the other remaining whole, so Christ laid a judgement upon the Jewish Nation in part, that it shrunk from him through infidelity, but part believed, and shrunk not. And as the same jacob was blessed and lame, so the Jews were blessed and craved Christs blessing in the part believing, but were cursed on the part unbelieving. And the Angels willing Jacob to let him go in the morning did set forth Christs rising in the morning, when the women held Gregor. Moral. lib. 4. in Job. Omnis qui uno ●ede claudicat, ●●● solo pede nititur, quem sanum habet, sic is, cvi jam desiderium terrenum are sactum fuit, in solo pede amoris Dei se sustinet, quia pedem amoris saeculi, quem ponere in terra consueverat, jam à terra suspensum portat. Verse 1, 2. Calvin. his feet, but he forbade them, telling them, that he would go to his Father. And Gregory saith, that hereby was figured out a contemplative life, which whoso leadeth, atteineth to heavenly knowledge, thus overcoming the angel, as it were: but then his thigh is touched and withereth, that is, his concupiscence is dried up and taken away, so that he standeth no more after that, but upon one foot, holding up the other, that is, being suspended from carnal things, he setteth his mind only upon heavenly. For this is the effect of his Allegory set forth in more words. Let the reader consider, and perfitly make use of these mystical applications. CHAP. XXXIII. IN this Chapter Jacob is said to have seen Esau with his 400 men coming towards him, and then he divideth the women with their Children, placing the Maid-servants first, then Leah, and lastly Rachel with Joseph; that being thus divided, if some were destroyed, some yet might escape. But why is Joseph placed last, and most out of danger, and not Judah, of whom he afterwards saith, that Shiloh should come? Ans. Because he loved Joseph most, not knowing, as is most probable at that time, the presage touching Judah, but having that afterwards revealed unto him. Verse 3. Then Jacob placeth himself before them all, as a true Father and Husband, that if any violence should be offered, it might be offered first to his person, they being suffered to escape, and to reconcile the favour of Esau the more Musculus. unto him, he boweth himself, as he went towards him seven times to the ground. Whereas Calvin will have this done to God, and not to Esau, it is most improbable. The salutations used to great men in those parts were far more reverend and ceremonious, then are used elsewhere, as Calvin first noteth, 1 Kings 1. and therefore Jacob doth here accordingly, bowing himself in the most lowly manner to the ground, as Nathan did once unto David, another Plin. lib. 26. c. 2. kind of reverend salutation is by bowing down with the head to kiss the hand, of which Pliny writeth, and to which it is alluded, Psalm. 2. kiss the Son, lest he be angry; and lastly, by bowing the knee in prayer, as Psal. 95. and 1 Kings 19. so the servants of the Idol Baal are described, as bowing the knee to Baal, and kissing him, that is, either hand or foot, as proud Emperours and Popes of Rome would be saluted since. Wt red not of any such bowing on Esau his part to Jacob: and moreover, Jacob calleth him his Lord. Here there may seem to have been none effect of the birth-right conferred upon jacob, but contrariwise. The solution is, that the time was not yet come, and in the mean season necessity requiring it, for jacob to give external reverence to Esau, did not infringe his secret right to that, which was more spiritual and inward, then outward and temporal. Esau seeing jacob, Verse 4. hasteneth unto him, and embraceth him, and weepeth. See how God can turn the heart of any man at his pleasure, that of an enemy he shall suddenly become a friend. After their meeting and embracing thus, the women and children come Verse 5, 6, 7, Verse 8, 9, on, and do reverence: Then Esau asking of the flocks and droves, which he met, Jacob saith, that it was a present sent to him, that he might find favour in his eyes, and he refusing, urgeth him to take it, saying, I have seen Verse 10. thy face, as if I had seen the face of God, and thou wast pleased with me. Whereas jacob may seem herein not to have spoken truly, and to have derogated from God, in comparing so wicked a man unto him, for it is probable, that if he had spoken his conscience, he must have said, that he would most gladly have shunned meeting with him. Calvin answereth, that being reconciled Calvin. he could not but be most joyful of this meeting, and that God having thus wrought upon Esau▪ he was, as it were, an Image of his grace and goodness, and therefore such an expression might well be made, to show how grateful his presence was to jacob, this being an hebraism to express exceeding great joy, for a thing most pleasing. The Chaldee Paraphrast hath it, as if I had seen the face of a Prince. Saint Augustine, as if one should see the face of a God so called( for there are called gods many, and Lords many,) but not of the true God, because in the Greek {αβγδ} is put without August. 105. in Gen. an Article, {αβγδ}, and not {αβγδ}, as it never is, when the true God is spoken of. But I rest in the former. I have all things, that is, Verse 11. Verse 12, 13 Verse 14. I want nothing, but have great abundance. Esau then offereth to take Jacob a long with him, but he excuseth himself for so doing, willing him to go before, and promising to come softly after unto him to Mount Seir. wherein he may seem not to have spoken truly, for that he had no purpose to go thither. Saint Augustine saith, that he had a purpose to go then, but August. qu. 106. in Gen. Calvin. changed his purpose afterwards. But Calvin saith, that he dissembled herein, which he ought not to have done. The truth is, he was unwilling to live near Esau, as being one of whose mind he was uncertain, and therefore he thought it not safe to commit himself and his unto him, although he found him loving and friendly for the present. For which cause he desired to be left unto himself, meaning haply to go afterwards and visit him at Mount Seir, when he had settled his company once in Canaan, as one friend visiteth another, and so to return home again And so it is likely, that he did, although Moses who writeth not all things, hath not set it down. His meaning could not be with all that he had to come to Esau, for they were so great in substance, that they could not both dwell together. And thus I think it fit rather to justify Jacob, then lightly to lay the imputation of lying upon him. Esau then offering to leave some of his company with Jacob, he refuseth, Verse 15, 16 and so Esau returneth to Seir; But Jacob went to Succoth, and built him an house, &c. This place obtained now the name of Succoth, because jacob built and made Tents there for his cattle; the word signifying Tents or Coverings. Verse 17. He had pitched his Tents elsewhere before, but stayed not so long; and therefore not any other but this place is singularly thus called, but there was a place in Egypt thus called also afterwards, Numb. 33. 5. In naming this place thus, it is intimated, that he meant not to make any fixed abode there. Succoth was but two miles from Peniel. And Jacob came to Salem the City of Shechem in the Land of Canaan, &c. Here because Jerusalem is commonly held to be the City Salem, which was far Verse 18. distant from Shechem, the word Salem is by many taken not for a proper name, but for an appellative, signifying safe: So the Chaldee Paraphrast and the Hebrews say, that when jacob had been a year and a half at Succoth, finding it inconvenient to dwell in, he removed to Sichem 8 miles off, called. Paraphr. Hebraei. and came safe thither, because he was now healed again of his lameness. But jerome contrariwise saith, that Salem is the name of a City, otherwise called Shechem, from Shechem the Lord thereof, of which name we may red also, joh. 3. 23. as being near to Enon and Jordan, where John Baptized. And here he saith Melchisedeck was King, and that it is an error to hold, that Hieron. Epist. 126. ad Evagr. Tostatus. Jerusalem was the same with Salem: but for this see somewhat before, Gen. 28. 10. Tostatus subscribeth to Jerome, and I see no reason, but we all should, seeing it is not unusual for a place being called by one name more anciently, in time to obtain another. Into this City Jacob entereth not, but pitcheth nigh unto it, and buyeth a part of a field for 100 pieces of Silver, and buildeth Verse 19, 20. an Altar there. This is the place spoken of, John 4. 5. being called Sichar, where Jacobs well was. For 100 pieces of Silver, the Septuagint, Pagniu, and the vulgar latin have it for 100 Lambs, and so the Chaldee Paraphrast. The word is {αβγδ}, of doubtful signification, being sometime translated Lambs or Sheep, and sometime pieces of money, for so the Arabians call it, Musculus. as saith Musculus. But why did Jacob make this purchase, and not stay till that God gave him that whole Land, as he had promised, seeing Abraham and Jsaac would not buy any thing there? Ans. Haply he could not quietly dwell there without a price, and being desirous to continue in that place, and to build an Altar to the Lord, that he might the more freely do it, he purchased Calvin. this plot, as Abram had done before a place for burial. He is said to have bought it of the sons of Hamor, the father of Shechem, who is so called, because Shechem was the eldest, and this belonged to his younger sons. The building of an altar here showed his gratitude to God for his benefits, and it was in effect a setting up of the public worship and service odd God, as Abraham had done before, Gen. 12. 7. and Isaac, Gen. 26. 25. that his family might have a place to resort unto. And he called it El Elohe Israel: the mighty God of Israel, that is a memorial of him and of his power, that looking upon it, he might be put in mind, that by his strength and power he had been delivered from all dangers. Something like to this we may red of, Exod. 17. 15. and Ezech. 48. 35. CHAP. XXXIV. IN this chapter is set forth another great affliction, wherewith Jacob was exercised again, after that he had long lived about Salem, viz. the ravishing of his daughter, Dinah by Shechem, and the horrible murder committed thereupon by his sons, putting him into great danger of the peoples rising up against him, that dwelled in those parts round about. The time when these things were done, could not be, but after divers years of his dwelling there, because the eldest of his sons was but twelve years old at his coming into Canaan, whereas now they must needs be men grown, at the least some of them, and of man-like courage, or else they could never have been able to undergo such an enterprise. Eusebius out of Alexander Polyhistor, saith, that Euseb. de praeparat. Evang. lib. 9. cap. ult. Dinah was now of the age of 10 years, and Simeon 21, and that jacob had lived there at this time 10 years. But this cannot be true, because one of 10 years old is not marriageable, as she was, and it is contradictory in itself, because her father having lived 10 years in this place, and she being born long before his coming from Padan-Aram, must needs be much above 10. The Hebrews therefore reckon more rightly, who say that all the children of jacob In Sedar Olam Rabba. were born six years before his coming from Padan-Aram; and therefore that this Dinah was then 6, and this happening 10 years after, at this time she was 16. For this is consonant to the History of Moses, who telleth first of the birth of Dinah, and of joseph, and then sheweth that jacob served Laban still 6 years. So that she was 6 years old at the least, if not 7 at the time of his departing thence, and joseph 6, after which if one year and a half be allowed for his staying at Succoth, and 10 at this Salem, she must needs be now above 17 or 18. And more she could not be, because joseph, who was born not long after her, was but 17, Gen. 37. 2. and then Simeon was not above 22 or 23. Having thus guessed at the age of Dinah, and at the time, after Iacobs coming to dwell at Salem, when this happened, viz. 8 years and a half, for as was shewed before, he dwelled a year and half at Succoth, which being put to this number make up 10, we will now consider the history particularly. Dinah went out to see the daughters of the land. This, as Iosephus Verse 1. joseph. lib. 1. de Antiqu. saith, was done upon a festival day of the Shechemites, which they celebrated with great riot and concourse of people; for then Dinah out of her curiosity went into the City, to see the fashions of the women there. The Septuagint trannslate it, {αβγδ}, to learn of them in what manner they attired themselves. Musculus saith, that some have held, that she went forth oftener. But I had rather hear Iosephus, then conjectures, and at a festival time Musculus. women were most curious in adorning themselves, and therefore it is most probable that she would go out to see them then. This was the ground of all the wickedness ensuing, and therefore parents ought hereby to take warning to keep in their daughters, and not to suffer them idly to gad abroad, to see and to be seen. Dinah coming thus into the City, is taken by Shechem and ravished, and Verse 2, 3. for the great love which he bare unto her, he spake kindly to her, as desiring to have her for his wife. He dealeth preposterously, first offering so great an abuse, and then seeking to win her love, which he ought to have done first, coming in the way of marriage. But inordinate lust made him blind, and so without reason like a brute beast to rush into this sin, and when he saw her full of sorrow for the injury offered, he sought to draw her by speaking things pleasing unto her: in the Hebrew it is, he spake to her heart. Gregory draweth Gregor. pastor. Curae part. 3. Dinah ut mulieres extraneae regionis videat, egreditur, cum mens sua studia negligens actiones alienas curans extra babitum, atque ordinem proprium vagatur. this to an excellent allegory thus; As Dinah, so the mind of man wandereth into the City of Shechem, when as neglecting his own studies, he is carried to look after this or that vanity, then the Devil like Shechem, finding him corrupteth him, and if he with Dinah, considering what hath been done unto him to his ignominy and hazard, be made to weep and to grieve therefore at any time, then the Devil to remove this grief again from his mind, useth flattering speeches to him, saying, It is nothing which he hath done, others have done worse, God is merciful, and he may yet have time enough to repent: whereby he is suspended from repentance, not being any longer sad for his wickedness, and so he cometh to be overwhelmed with pangs, who now joyeth in sins. Then Shechem speaketh to his father, and his father to jacob, who hearing of this ravishment held his peace, as being greatly grieved for it, till his sons Verse 4, 5, 6, Verse 7, 8, 9, Verse 10, 11 Verse 12, 13 Verse 14, 15 were come, who were then in the field with their cattle. So that jacob grieved inwardly, but uttered nothing outwardly to Hamor, neither would treat about a marriage till his sons return home: when they were come, Hamor entreateth for his son, making offer upon this condition of free trading in his country, and his son Shechem added, that he would give whatsoever dowry and gifts they should desire. But the sons of jacob very deceitfully Verse 16, 17 &c to V. 24. propound a condition of circunctsing every male amongst them, promising hereupon to be willing with the match. And this by the perswasion of Hamor, the father, and Shechem the son is forthwith done. Touching Shechems offer of dowry and gifts, the dowry is that which the man giveth to the woman, and is by the Lord appointed to be given, although he marrieth Exo. 22. 16, 17. her not, when he hath once deflowered her, in way of recompense for her Virginity lost: the gifts were such as men used to give to the parents and brethren of the woman married, as when Isaac took Rebecca. Touching the Gen. 24. 53. circumcision of the Shechemites, the Hebrews say, that Iacobs sons propounded this out of zeal, desiring their conversion from Idolatry to the true Hebraei. God, neither would they have killed them, but that they treacherously intended to deprive them of their goods. But this is most false and frivolous, for the text saith, that they spake deceitfully to them, so that they intended this mischief at the first. They were full of rage for the indignity offered to their sister, and therefore machinated a revenge not onely upon Shechem, but upon all the men of his city. And accordingly the third day, when they were sore, Simeon and Levi, taking their swords with them went into the city, and slay all the males of the city, &c. Josephus relateth this story otherwise, viz. that Verse 25. Joseph. these two brethren of Dinah hearing of the deflowering of their sister, consulted to enter upon the city in the night of their festival day, making no mention of their propounding circumcision, and accordingly entred, and slay them being asleep. But this is false, and it is to be thought, that Josephus did purposely conceal that of their circunctsing, because it tended so greatly to the discredit of their ancestors. But why did they come upon the third day? Answ. Because as the text saith, they were then sore, that is, by experience it was observed, that the third day after cutting is the greatest soreness of any part of the body, they were hereby held as it were by fetters, that they could not stir to help themselves. And this, as hippocrates saith, is Hypocrat. lib. de fracturis. the case of all wounds, the third and fourth day breed the greatest exacerbations, because of the flux of sharp humours to that part at this time. Whereas Simeon and Levi are said to have entred the city; Luther thinketh that they Luther. entered not alone, but as Captains of those, whom they lead with them out of their fathers family, which was great. And Musculus saith, that these Musculus. two are spoken of, because most earnest and forward in taking revenge. Chrysostome saith, that they went alone, and might well do so, because the Shechemites were wounded and unable themselves. But I think rather, that they went first with some small retinue of servants, and then the other sons of jacob came with the rest to drive away the prey. Touching the fact of Iacobs sons here in destroying an whole city for the fault of one man; a great question is made, whether it were lawful or not? For much is said by some for the justification of it, as Thomas Anglicus sheweth, as namely, that the Tho. Anglicus. Shechemites most probably were guilty, and consenting to the sin of Shechem, because otherwise they would not doubtless have raged so against them all: again, Iacobs sons did not onely slay the men, but took their cattle and women for a prey, neither did jacob, that we red, make them restore them again, which he would doubtless have done, had it not been a just revenge. Moreover, jacob speaking afterwards of the Shechemites field, which he gave to joseph, calleth it that which he took out of the hands of the Amorites with Gen. 4●. 22. his sword, and with his bow, as if with his allowance this invasion had been made, and victory obtained. Lastly, judith an holy woman in praying, when she went to deceive O lofernes, said, O God of my father Simeon, who gavest him a sword to take vengeance on strangers, Judith 9. 2, Verse 3, 4. and again, thou gavest their Rulers to be slain, so that they dyed their bed in blood, being deceived, and gavest their substance for a prey to thy children, who were moved with thy zeal, &c. whereby she altogether justifieth them, and speaketh of them, rather as worthy of all praise, and of no blame. And whereas Iacobs reproving of them for it, and afterwards dis-inheriting them therefore, and appointing judah for his heir, may seem to argue the contrary; it is answered, Gen. 49, that jacob spake so, not as condemning the fact, but prophetically, because of Levi should come the Priests, and of Simeon the Scribes for the most part, who should be the chief in putting to death our Lord and Saviour Christ. And this he saith he found in an apocryphal book, called the testament of the 12 patriarches, wherein Simeon and Levi are praised for this fact, as most zealous against sin. And thus far the said Thomas Anglicus speaketh in relating the arguments of some, who justify Simeon and Levi. Then he addeth that there is another opinion of Ricardus, that they were moved first by zeal against sin, but afterwards were carried by a furious kind of force to exceed measure in taking revenge. They were justly displeased with that monstrous wickedness, neither could the circumcision received pacify them, as which they conceived was not done for God, but for Dinah. So that this fact was in some part just, and in part rash and inordinate, and therefore worthy to be by jacob reproved. It cannot then be excused as free from sin, yet God that saw into the hearts of the Shechemites, that in their circumcision, they intended not religion, but the satisfying of their concupiscence and avarice, did justly move Iacobs sons to take this revenge upon them, even after that proposition of circumcision dissemblingly made, as the Hebrews in dissimulation borrowed treasure of the Egyptians, as if they would restore it again, but never meant it, and as Judith made a show of marrying Holofernes, that she might thus get an opportunity to kill him. Lastly, he saith, that others hold the sons of Jacob to have sinned greatly herein. 1 By dissimulation in a sacrilegious manner, using the sacred rite of circumcision, to hid and colour it over. 2 By immoderate fury and rage, forthwith they were carried to kill not onely the guilty, but all the people, and that at such a time, as when they were already full of pain and smart, and so to be pitied. To the second of these opinions yieldeth Thomas Anglicus and Carthusianus, and author Carthusian. Author Schol. Histor. Calvin. scholasticae historiae. But to the third subscribeth Calvin, and generally all other expositors inferring the free grace of God to the Jewish Nation, in that he took the stock of such a bloody and sacrilegious person, as Levi was, to be his Priests▪ that they might not be insolent in regard of their parentage, and that Moses who wrote this, regarded not himself and his own credit, for he came of Levi, but the setting forth of Gods mercy to his praise and glory. I cannot for my own part yield to them, that are for the justifying of this fact, so much as in part, and much less to those that stand to defend it; because although they began in zeal, yet this was eftsoones turned into unjust rage, to slay promiscuously the guilty and the innocent, and that by exposing the holy institution of circumcision to the danger of contempt, by using it as a stale for their own bloody ends;& therefore jacob sharply reproved them for it, v. 30.& forgetteth not to speak of it, as a thing odious to him, when he was ready to depart out of this life. For the arguments used, there is most force in that of Iacobs speech, in saying that he took this field from the Amorites with his sword and his bow. But it is answered, that although the fact of his sons were wicked and by him detested, yet there being none remaining to inherit this ground after this destruction made by his forces, although they Gen. 49. 5, 6. went forth against his will, he might well speak of it, as his own, being by the divine providence cast upon him, as subdued by the force of his arms, and so dispose of it accordingly. Touching the saying of judith, happily she took this fact without the circumstance of propounding the condition of circumcision, as Iosephus did, and so was induced to think better of it then it was worthy, or she looked onely at the judgement of God herein brought upon the Shechemites for so heinous an offence, perpetrated amongst them; for although they were carried with rage, yet God wrought by them for the punishing of a most wicked Prince, in destroying both him and his people. For the guiltiness of the men of Shechem, it was a thing that they could not but be ignorant of, whether they favoured Shechem in that attempt or no, and as for restitution-making, there were none remaining to restore the prey unto again. Wherefore these reasons being answered, that onely must needs stand, which condemneth this fact as most horrible and wicked. 1 They dealt insolently, to go about this revenge, their father being unconsulted. 2 They dealt treacherously. 3 They abused the Sacrament of Circumcision. 4 In taking revenge, they did altogether exceed measure. 5 They exercised cruelty towards men in pain and misery, voluntarily brought to this for their friendships sake. 6 They took in possession their cattle and substance unjustly. 7 They took captive, and made slaves of their women and children. Yet a good use hereof may be made by us to detest whoredom, as producing so foul and fearful effects; by the licentiousness of one, an whole city was brought to destruction. Maimony saith, that the men of Shechem were guilty of death, because he committed a rape, and they saw and knew it, and did not judge him for it. So one Achan sinned,& all the host of Israel suffered for it, josh. 7. For all Nations are bound to punish malefactours, Gen. 9. 4. When this was done, jacob reproved his sons Simeon and Levi, telling them, that they had troubled him, and made him to stink, &c. his meaning Verse 30. is, that he was hereby brought to that pass, that the neighbouring people would no more endure him amongst them, but cast him out as a most stinking thing with detestation, forsomuch as he was permitted to dwell by the Shechemites, as a stranger, and now by his sons they had been thus requited. Calvin maketh a question here, why he did not rather tell them of the offence, Calvin. that it was against God, and of the scandal that would come upon his religion hereby, but onely of the bodily danger, into which they were brought? and answereth, that they were stupefied with fury, and therefore it was fittest to speak of that, whereby they might be most moved, deferring the other till some more fit time: and happily Moses delivereth not all, but one part of his speech onely, which was most apt to work upon them. Yet they made none other anwer, but stoutly expostulate with their father, Should he abuse our sister as an whore? whereby they add unto their sin obstinacy and impenitency, in that they defend it with such malipertnesse. And this may seem to be noted in that the first letter of {αβγδ} an Whore, is written extraordinarily great. CHAP. XXXV. THen God commanded Jacob to go and dwell at Bethel, and there to set Verse 1, 2, Verse 3, 4. up an Altar, he therefore purgeth his house from Idols, and telleth his family of this his remove, and taketh the Idols and ear-rings, and hideth them under an oak in Shechem. Bethel was 28 miles from Salem or Shechem. Jacob was much troubled and feared greatly, without doubt, after that horrible destruction made by his sons, because of the neighbouring people, who, he might well think, would be revenged upon him therefore, when the report of it should come to their ears. To ease him then of this trouble Calvin. the Lord directeth him what to do for his safety, viz. to go away from that place to Bethel. And here Ferus noteth well, that it was a fault in Jacob, Ferus. that he had deferred going to Bethel thus long, when as he had before vowed, that he would make Bethel Gods house at his return from Padan-Aram, and pay unto him the Tithe of all that he had. And so it is, as if he had said, These troubles are justly come upon thee( O Jacob) for thou art here out of thy place, thou oughtest by thy vow long ago to have gone to Bethel, wherefore if thou wouldest be out of danger, now go thither, and build an Altar there, and make it Gods house by sacrificing, praising of God, and praying there unto him. And going to Bethel at this time was the fittest means of comfort for him, that could be, because, when he fled from his Brother Esau before, God appeared there unto him and comforted him; so Luther. that the remembrance of the consolation past might well afford unto him new comfort for the present; and the building of an Altar commanded unto him at this time, being for praise and thanksgiving, was an intimation of Calvin. coming thither in safety unto him, because by thus doing he should there praise God for his preservation. He might justly fear with all his company now to stir any way, wherefore God thus assureth him, and so in greatest dangers he will be present to all that put their trust in him. Whereas it is said, Make there an Altar to the God that appeared unto thee, when thou fleddest Hilar. lib. 4. de Trinit. from thy Brother Esau; Hilary noteth that the second person in the Trinity is hereby intimated, for God the Father speaketh of God the son. And Augustine August. quaest. 110. in Gen. maketh a question, whether this mystery be here intimated, or it be a kind of speech, whereby God is wont to speak thus of himself. There be some other places, wherein God speaketh in the third person of himself, as Ierem. 2. 17. Thou hast forsaken the Lord thy God, that lead thee in the way, &c. whereby it may seem, that his meaning here is nothing else, but as if he had said, Go, build an Altar to me at Bethel. Touching Iacobs bidding of his Verse 2. Joseph. lib. 1. Antiqu. household to put away the strange gods from amongst them; Josephus in relating this History saith, that God appeared unto him, when he was at rest, and bad him search his household, and then go and offer the sacrifice, which he had vowed at Bethel, and so to be of a good courage, and not to fear any thing. And accordingly Rupertus making a question, how Jacob knew now more then at any other time of these Idols, saith, that God in the same Rupertus. vision might reveal it unto him, telling him, that he could not look to prevail against his enemies, subtilest an execrable thing was in his house, as afterwards was declared to Josuah touching Achan. But whereas Josephus will have these Idols to have been only those stolen by Rachel, which jacob knew not of till this time, it appeareth, that more of his Family had Idols, because he biddeth them in the plural number to put away the strange gods from amongst them. And it is most probable, that living in an Idolatrous country, in such a numerous family, divers might be infected, and Jos. 7. it may also be conjectured, that they had taken of the Idols of the Shechemites amongst other spoils at the destruction thereof. Note, that Jacob going about building an Altar to the Lord, first removeth things contrary unto him, and so must we do in offering our service unto him, that it may be acceptable. And it is to be noted, that he bad put away not only Idols, but ear-rings, that is, Jewels, wherewith the Idols were adorned, to show that all appurtenances of Idolatry must be put away, Deut. 7. 26. Deut. 12. 2, 3. Exod. 32. 3, 4. Hos. 2. 13. judge. 8. 24. so Maimony of Idol. 1. 7. Moreover Jacob biddeth his household to cleanse themselves, and to change their apparel, that by their outward purity and putting other apparel upon them, they might show their inward purity and change of their hearts from Idolatry to the pure service of God. A like thing unto this was afterwards commanded, when the Israelites had defiled themselves with the golden Calves, Exod. 3. 5, 6. for they were bidden to lay aside their best apparel. We may learn hereby, that sin defileth, and that he which liveth in sin, is as one clothed in filthy rags, which must be put off, that he may be accepted before the Lord. These outward signs were used not for any matter therein, but for significations. The rabbis gather from hence, that Idols in particular defile four ways. 1 By themselves. 2 By their ministerial Instruments. 3 By their oblations. 4 By the Wine poured into them: and they defile men and Vessels by touching, Deut. 7. 26. Esa. 30. 22. Ps. 108. 28. Deut. 32. 28. Maimony in Abo●●. Hattumoth. Ch. 6. When Jacob had bidden them to put away their strange gods which were in their hands, that is, in their power, or possession, whereby was intimated their vanity, it is said, that they gave them unto him, partly out of obedienee to him, and partly for fear of the danger, wherein they then Calvin. were. And he hide them under an Oak, The word translated oak is Elah, which by some is translated an Oak, by some a Teribinthus, a turpentine three, but the word Alah, of which it cometh, signifieth to execrate,& therefore haply no kind of three in particular is set forth by it, but generally an execrable three, such as were wont to be planted in Groves, where they sacrificed to Idols. An oak in Hebrew is alone. But why did they being bidden to put away their Idols, give them to jacob and their ear-rings also? Ans Because to give them into his power, that would provide, that Idolatry might no more be committed by them, was in effect to put them away, and it is likely that their ear-rings were ensigns of Idolatry, which they used in honour of their Idols, as the Papists do Crucifixes and Agnus Dei, &c. Rabanus saith, that Rabanus. these ear-rings were the Phylacteries of those gods. But the greatest question is, why he did not burn but hid them? Ans. The Law indeed afterwards Deut. 7. 5. made, commanded the burning and utter destroying of Idols, and accordingly the golden Calves were beaten in pieces, and the brazen Serpent: but Jacobs hiding of them was as much as the destroying of them otherwise. For he digged into the ground and there butted them, as is most probable, that they might never come to light any more. Tostatus thinketh, that he Tostatus. made a great Pit, and having beaten them in pieces butted them therein. But Jacob, not having time now to do that execution upon these abominations, which ought to have been done, it is rather likely without standing about their utter defacing, he broke them so, as he could do, with most expedition, and so butted them in the ground, in a place most fit for such vanities, neither making use of the costly metal about them himself, nor suffering others to do it for their benefit otherwise, because the hatred of Idolatry should be such, as Luther hath it, that the matter where of idols have been Luther. made, ought not to be converted by the Saints of God to any other use, but to be utterly destroyed in detestation of that wickedness, to which it hath been formerly used, and thus the Lord commandeth, Deut. 7. 25, 26. The Deut. 7. 25, 26. Author of the scholastical History saith, that Rachel had before kept the Scholast. histor. idols stolen from her Father hidden under a three, and therefore he now likewise hideth them, that they might never come to light for idolatry again, but David found them out, and used the Gold and Silver thereof for the buildding of the Temple: but these things are most improbable, and vain fictions. Calvin saith, that Jacob shewed his weakness in that he did only hid and not destroy them, to prevent the evil, that might come by them afterwards, Calvin. and that God left him to do thus weakly for his former negligence, yet he saith, he shewed, how he did abominate them by his burying of them in the ground. But for so much as God taxeth him not, far be it from me to tax so great piety. And the terror of the Lord was upon the Cities round about them, that is, saith Verse 5. Chrysost. hom. 59. in Gen. Chrysostome, so that they being but few were formidable to the multitudes round about, who before were formidable to them. They feared also with the Shechemites, that they should have been all destroyed of them, God working thus in their hearts. And such a fear he promised to work afterwards before his people in the Canaanites, Deut. 2. 25. and Rahab confesseth Js. 2. it to have been in the men of Jericho, and round about in all that Land, and Zarah, the King of the Ethiopians feared likewise before Asa, and the Syrians 2 Chron. 14. 2 Kings 7. before the besieged Samaritans. If we fear God then, we shall not need to fear men of what power and number soever they be. Rupertus maketh a most excellent Allegorical application of al this thus: As Jacob going to Bethel An Allegory. Rupert. lib. 8. in Gen. c. 12. Significant inaures falsae doctrinae phaleras, sermone ●itidas, said sensu veritatis vacuas, cujus nos fabulosa dicatitas, cum essemus gentes, ad simulachra muta, tanquam Sy●enaru● cantus pertrahebat. Verse 6, 7, Verse 8. purged his house from Idols so that all will come into Gods house, and be of his Church, must first renounce their old errors, and hold the true faith of one God. 2. As he bad them be clean, so they must be cleansed by baptism. 3. As he had them change their Garments, so they must walk in newness of life. 4. As he hide the ear-rings of the Idols under a Turpentine-Tree, so they must hid under the three of Christs cross, the ornaments of false Doctrine, neat in words, but voided of the sense of truth, being content with the simplicity of the cross: for as the Turpentine-Tree yields most precious Rosin, so the virtue, which cometh from the cross is excellent. And who so is thus instructed, although before he feared his enemies coming against him, as Jacob did Esau, yet now they shall fear him going from them, as these Nations did Jacob going away to Bethel. Then Jacob came to Luz, called Bethel, and built an Altar unto God, &c Of the two names of this place see before, Gen. 28. 19. Here Deborah the Nurse of Rebecca dyed, and was butted under an oak, and the place was called Allon-Bacuth, the Oak of weeping. Of this Deborah no mention is made before in all Jacobs Traveles, but Gen. 24. 59. the Nurse of Rebecca is said to have been sent with her when Abrahams servant carried her away to be Isaacs Wife: wherefore a question is made here, when or how she came to be in Jacobs retinue? The Hebrews answer, that Rebecca sent her into Padan-Arm to call Jacob home, for she had promised so to do at his departure thither, Gen. 27. 45▪ But this is improbable, because no mention is made thereof, and the time set to sand for Jacob was not yet come, viz. when Esaus wrath was pacified towards him. Others therefore think, that she followed him into that country; and others, that Rebecca being dead, she went thither, choosing rather to live amongst the Daughters of that country, then of Canaan. But it is rather to be conjectured, that she having come with Rebecca into Canaan returned again to Padan-Aram soon after, but now through the love of Jacob her Nurse-childes son, being a servant of the true God, she left her country to go with him and his retinue into the holy Land, resolving to live and to die there. And therefore so honourable a mention is made of her, and so great lamentation was made at her death, when as touching the death of Rebecca, there is no mention made at all. The age of Deborah, when she dyed, must needs be very great, for admit that she were but 40, as she could not be less, when Rebecca went into Canaan, Isaac lived with Rebecca after that 20 yeares, before Iacobs birth, and at this time Jacob could not be less then 105, as appeareth by that which was said before, and therefore her age was 165 at the least. Rupertus observing this, that the death of Rebecca is not spoken of, but of her Nurse Rupertus lib. 8. in Gen. c, 13. in this manner, saith, that this certainly is mystical, and Corn is to be sought under the chaff. Deborah signifieth a Bee which carrieth sweet Honey in the mouth, and a sting behind, and therefore may well figure out the Law; which in the face thereof carrieth grace, but only that it is veiled to the Jews, and behind a killing Letter, but Rebecca figureth out grace. And as Deborah, so the Law dieth, when the Gospel cometh, and is butted in the carnal part thereof under the wood of Christs cross, the Jews being without Altar and sacrifice, by this means making great lamentation to this day. After this God appeared again to Jacob, and blessed him, and confirmed Verse 9, 10, Verse 11, 12 Verse 13. his name Israel unto him, and he for a memorial of his, set up a Pillar of ston, and poured a drink-offering thereon, and oil, and called the place, where he spake unto him, Bethel. As at other times of heaviness, or distress God had appeared unto Jacob, and specially in this place, so now again, Deborah being dead, in whose virtues it seemeth, that Jacob and his family took much comfort, but now having lost her, he was very heavy, the Lord appeared again to comfort him. Touching his twice imposing of the same name upon him, I have already spoken, Chap. 32. That was done in another place, and not hitherto in this house of God, where God thinketh good to propound all consolations to his servants, and therefore he repeateth the same blessing here the second time, adding the promises again made, Chap. 28, and to Abraham before, Ch. 17. 6. and Ch. 22. 17. where the exposition of the words may be sought. Then God ascended, that is, vanished out of the sight of Jacob, for otherwise he neither ascendeth nor descendeth, because he continually filleth all places with his presence. Touching Jacobs erecting of a Pillar, and calling the name of the place Bethel, Vatablus readeth it, he had erected, Vatablus. and had called, as if a commemoration were only made of that which had been done before. But it is more likely, that having set up one Pillar before, he now set up another, and called another part of that place also Bethel, where this was set up, or the first Pillar in his being absent so long a time Tostatus. might be demolished, wherefore he setteth up another, and poureth Wine and oil upon it in the same place, calling it again Bethel. Touching this ceremony see before, Ch. 28. One, because another, Pillar is here said to be set up, and the place is called Bethel, saith, that this place, where God appeared now to jacob, was Jerusalem, because the former Bethel is not name, but with this addition it was called in times past Luz, which is left out here. But this is a weak argument, against which this maketh, that jacob is not said before this to have removed to any other place. And they journeyed from Bethel, and there was but a little way to come to Ephratha, Verse 16. Musculus. &c. The word translated a little way, in the Hebrew is {αβγδ}, of uncertain signification: for either it may be taken, as coming of {αβγδ} Cribrare, and so signify a Tillage of ground, which may be so called, because it falleth small, as if it had gone through a sieve, or of {αβγδ}, as it were, and {αβγδ} to eat, from whence cometh beareth, Cibus, and then it may be properly rendered, as it were a feeding of ground, that is, so much ground as a man might go, before he eateth, or rather I think a pasture of ground, so much, as they used to keep an Herd or Flock upon, is meant. The Septuagint Septuagint. both put in a name, that is not in the Hebrew he fastened his Tent by the Tower gather, and translate this word as a proper name, when he came near Caphratha, as he went to Ephratha but of the Tower of Edar, which haply they meant, it is not spoken of till v. 21. Chrysostome, when he came near to enter Chrysost. into Ephratha. The vulgar latin, He came in the Spring-time to the Land that leadeth to Ephratha, of which Jerome rendereth this reason: the words Hieron. properly signify, in an elect time of the earth, as he entred Ephratha, and this is the spring-time, because they that choose and gather flowers in the fields, as they go. Eugubinus saith, that {αβγδ} may be derived of {αβγδ} Circa, and {αβγδ}, Eugubinus. viriditatem, cum terra pastum praebet, Oleaster saith, that {αβγδ} is a radix of it self, and signifieth multum, and he taketh these words as a reason, why Oleaster. ●● Borcard. des●ript. ●er●ae sanctae ●●rt. 1. c. 7. Aristot. l. 4. de gen. animal. c 6. Verse 17, 18 Rachel was not butted in the town, but out of it, because there was much ground to pass, before they could come there. But Borcardus contrariwise saith, that Rachels sepulchre was out of the City of Bethlehem, as a man goeth to Hebron, one bowe-shoot. And Rachel travailed, and she had hard labour. Aristotle rendereth this as a reason, why women are so sickly when they are with child, and have such hard labour, because they are idle and sit still, whereby excrements are increased, of which they are very full, as appeareth by their monthly flowers, which ceasing then, their bodies do yet more and more abound herewith. For beasts, because of their continual motion, bring forth with more facility; and in those Countreys, where women are used to more labour, they also bring forth with less pain, and when the time cometh, by reason of their daily action, they can the better hold their spirit, which furthereth much the facility of bringing forth, and if any living an idle life bringeth forth with less pain, it is because there are fewer excrements in their body, which go all to the nourishment of the child. Rachel having brought forth a Son, when she was now ready to die, called his name Benoni, but Jacob, Benjamin. Musculus. Benoni signifieth the son of my sorrow, whereby it appeareth, that she was so overcome with the sense of her pain, that she had no joy of bearing this son; but jacob to correct this as a fault, calleth him Benjamin, the son of a right hand, that is, most dear and esteemed of, as the right hand is more esteemed of then the left, and therewith we embrace our friends. Names are oftentimes ominous, and therefore such as may portend good, are preferred by all men, and evil names are avoided, and for this cause jacob changed his sons name, lest hereby his grief for the loss of his dear Wife should daily be renewed. When the Mother death in bringing forth, the son oftentimes, as the Romans were wont to observe, was most fortunate; so Scipio African: and caesar. Rachels dying is described thus, v. 18. As her soul was departing from her, to show, that death is nothing else but a departing of the soul from the body, so also Aristotle lib. de morte, and Cicero de ●micit. The souls of men are divine, and when they go out of the bodies they return to Heaven. Rachel being dead was butted in the way to Ephratha, which is Bethlehem, and Jacob set up a Pillar upon her Grave, &c. Verse 19, 20 Ephrath signifieth fruitful, and Bethlehem the house of bread, and is 12 miles from Bethel; but when or upon what occasion it came to have this name, is questioned. jerome saith, it was called Bethlehem prophetically, for the true bread that came down from Heaven, who was born there, and 1000 Hieron. in tradit. Hebr. in Gen. The Tower Eder. Verse 21. 1 Chron. 2. 19. and Verse 24. Lyranus. paces from thence was the Tower of Eder, that is, of a flock, so called likewise prophetically, because there the Shepherds should be watching their flocks, when Christ his birth should be revealed unto them. But when it was first called Ephrath, and when Bethlehem, he saith not; but Lyranus following Rabbi Solomon saith, that it had this name from Ephrath, Calebs wife, and afterwards, when Ruth had sojourned in Moab, and returned home again, there was so great plenty of corn here, that it was called Bethlehem, the house of bread. But this is only conjectural and improbable, because this Caleb was the son of Hezron, who came into Egypt with jacob, 250 yeares at the least before the coming of the children of Israel into the Land of Canaan, and therefore he could not then be living: and Moses calleth it Ephrath now, when as according to that reason, he lived not till this place obtained this name. The other reason of the change of the name into Bethlehem haply may be true, because these words, this is Bethlehem, might by the wise men of the Synagogue be afterwards put in for explication. There was another Bethlehem in the Tribe of Zabulon, Ios. 19. 15. whence sprung Abessan a Judge in Israel, judge. 1●. 8. For the Pillar set up, it was in remembrance of her, whom he so dearly loved, to enternize, if it might be, her memory. Borcardus saith, it was a pyramid Borcardus. Vatablus. Luther. built upon 12 great stones, according to the number of his sons. Vatablus and Luther expound it, as a monument of his hope touching another life. When he dyed afterwards, he would be buried where Abraham and Gen. 49. 30. Musculus. Isaac were butted, but touching Rachel he provideth not so, the reason may be, because by the place of his own burial faith might be supported as touching Gods promises, but in burying Rachel any where even in the way, he shewed, that it is not material in what place dead bodies be butted: yet as Gen. 49. 31. Rebecca, so Leah was butted in that peculiar appointed place. In that Rachels death is spoken of, but not Leahs, Rupertus draweth it to an Allegory, Rachel setting forth the Jews, who are dead, and Leah the Gentiles, who are a Church living unto God by faith to the end of the world. And as Rachel dyed in bringing forth, so the Jews dyed by infidelity in the very sending Rupert. lib. 8. in Gen. c. 15. forth of the Apostles from amongst them: and as she called her son Benoni, but he Benjamin, so although the Jews counted the Apostles the Authors of much sorrow and trouble unto them, yet God will place them at his right hand in 12 Thrones to judge the 12 Tribes of Israel. Rabanus saith, her calling him Benoni, was prophetical, because Saul who by persecuting caused so much grief, came of this tribe, and Jerusalem standing in this tribe shed the blood of many Prophets, causing much grief to their Mothers, but afterwards Saul was turned, and so shall the Jews, and thus become children of the right hand: so Ferus also, who saith moreover, that Rachels dying where Christ was born, figured out the overthrow of the Synagogue that should be at that time. And Israel journeyed, and pitched his Tent beyond the Tower of Edar. This is Verse 21. omitted by the Septuagint, as being put in by anticipation, v. 16. as was shewed before. It was the coheir of a flock, as was before said, because flocks of sheep were kept there, and for Jacobs remove thither, haply he was enforced by necessity, because he could have no place for his flocks elsewhere, other places being taken up by others before. For although God called him to Bethel, it was not to dwell constantly there, but to sacrifice, and to this place he came for the fruitfulness of it. Here Helena, the Mother Hikron. intract. Hebr. in Gen. Mich. 4 8. of Constantine built a Church, calling it Sanctorum Angelorum Templum, thus jerome who saith, that the Hebrewes hold this coheir to have been the place, where the Temple was afterwards built by Solomon, so called Turris gregis, because of the Congregation coming together thither, and therefore it is so called by Micha, Thou o Tower of the flock, the strong hold of the Daughter of Sion, but although the place of the Temple be called there so also, yet this, he saith, could not be that Tower of the flock, because it was near Bethlehem. Then Reuben went, and lay with Bilhah his Fathers wife, and Jacob heard Verse 22. thereof. Here another great cross happened to Jacob, so that he was no where unexercised: the Septuagint add, it was evil in his eyes, but Moses leaveth this to be understood, and to be gathered afterwards from Gen. 49. where he is disinherited therefore: what a great sin this is, see 1 Cor. 5. In that Moses spareth not to set down these gross sins of the patriarches, when as he Ferus. came of them, we may see, that he was guided by God in his writing. R. Solomon, whom some fellow, feigneth here that Reuben did not lie with her, but cast the bed of Bilhah out of Leahs Tent, where Jacob had placed it, disdeining, that this indignity should be offered to his Mother. Ferus will have Reuben in this a type of the Pharisees defiling their Mother, the Jewish Synagogue by false and corrupt teaching. Now the sons of Israel were 12. Verse 26. this is inserted here, because immediately after he meant to set forth the genealogy of Esau, adding in conclusion, These were the Sons of Jacob, which were Chrysost. hom. 60. ●●●il. Caten. in Gen. born unto him in Padan-Aram: whence a question ariseth, how this could be said, seeing Benjamin was born in Canaan? Chrysost. and Cyril anwer, that he was begotten in Padan-Aram, but this cannot be, because Jacob had now been about 10 yeares out of Padan-Aram. Augustine saith, that the August qu. 117. in Gen. manner of the Scripture is to speak of any thing, as belonging to all, when it not belongeth to all, but a very few. But the solution is very easy thus, These were the sons of Jacob, which were born unto him in Padan-Aram, all but Benjamin: for the Reader could not be ignorant that the place of his birth Ferus. so lately spoken of was Canaan, and therefore Moses left these words to be understood. Ferus noteth, that this numbering of his sons is made here partly for Benjamin, who had not yet been reckoned, and partly to show, that Jacob had many sons, from whom he doubtless expected much joy, but they occasioned much sorrow unto him, his grief being made hereby so much the greater, God thus mingling gull with his Honey at all times. Some, that they are here numbered, that Reuben appearing to be the eldest, his fault might be the more aggravated. Then Jacob came to his Father Isaac to Mamre the City of Arba, this is Hebron, Verse 27. Gen. 28. &c. When he went into Padan-Aram, he left Isaac in Beershebah; of his remove from whence we red not, neither is any thing spoken of him, till now since Jacobs going away, which was 30 yeares, and Rebecca is not spoken of at all, because, as Josephus saith, she was dead before this. It is likely, that Isaac being near the time of his death removed to this place, to lay his bones here with Abraham and Sarah. But why did not Jacob make more hast to Isaac, after his coming into this Land? Answ. his Mother being dead, and his Fathers affection not standing so towards him, there being many hindrances also in the way, it may be supposed, that he made the less hast unto him. Mamre is said to be from Bethlehem 20 miles. And although it be passed over in silence, haply he came in his own person often to him before this, but now with all his company: of Mamre see before, Gen. 13. 18. And the dayes of Isaac were 180 yeares, &c. Jacob then was 120, because Verse 28. born Anno 60 of his fathers age. He had spent 77 of these yeers, before his going to Padan-Aram, 20 there, so that since his return again, before the death of Isaac had passed 23 yeares. But it is not to be thought, that he came not to him till that he was dead or dying to bury him, for he is afterwards said to have dwelled in Hebron, when Joseph was sold into Egypt, Gen. 37. 14. which was long before Isaacs death. See Chap. 36. Isaacs eyes were dim, before Jacobs going into Padan-Aram, wherefore he lived blind 43 yeares, which was a great affliction. And in all this time the promise of inheriting Canaan is not performed to try their faith. Touching the addition here, he was gathered to his people, being old and full of Verse 29. dayes, see before, Gen. 25. 8. and likewise of the duty of burying, for as here Jacob and Esau are said to have butted Isaac, so Iaac and Ishmael are said to have butted Abraham there. CHAP. XXXVI. IN this Chapter is shewed first, what Wives Esau took, and what sons he had by them, and of what dignity and greatness they were, that the prophecy of Isaac, Gen. 27. might appear to have been accomplished, and that it might be seen, how Isaac was blessed in both his sons. For it was for his sake, as Calvin Calvin. noteth, that Moses vouchsafeth to make this honourable mention of Esau this one time, forbearing to prosecute his history any more afterwards, because he was but as other men of this world, great and flourishing for a time, and then there is an end of them, they stand not before the Lord, as Jacob and his do. Esau his wives were Adah the daughter of Elon the Hittite, Aholibamah Verse 2, 3. the daughter of Anah, the daughter of Zibean the Hivite, and Bashemah Ishmaels daughter: whereas, Chap. 26. 34. Bashemah is said to be the daughter of Elon, and Mahalath is said to be the daughter of Ishmael, Chap. 28. 9. And instead of Aholibamah there is Judith, the daughter of Beeri Luther. Cajetan. the Hittite. Some think, that this diversity is by reason of the change of the names usual in all languages, or because grandchidren are called the children of the grand-father, or adopted, or children by marriage. That, which is spoken here, as also some other things, that follow, are spoken by way of capitulation: for Esau had taken these wives long before the death of Isaac, and went and dwelled in Mount Seir, as we may see, Chap. 32. but Moses purposing here to set down the whole history of him together, capitulateth these things. He, as Saint Augustine observeth, most probably went August. qu. 119. in Gen. to dwell in Seir, when he saw, that his wives displeased his father and mother, but hearing of his fathers last sickness, he came as jacob did into Canaan to his father, and having butted him, goeth again to Seir, to settle his abode there from thence forward, not meaning to come into Canaan any more, but to leave that land to jacob, because after their fathers death, his goods being divided between them, their substance was so great, that they could not dwell in one country together, v. 7. and this and not his first going into Seir is here meant. So likewise the selling of Joseph into Egypt, the death of Er and Onan, and Luther. Judahs lying with Thamar; all that happened unto Ch. 40. were before Isaacs death, but only put off to be spoken of after, that Isaacs death and Esau his genealogy being set down, there might be none interruption in prosecuting the history of Joseph. For Joseph, who was born, when jacob came out of Padan-Aram was but 17 when he was sold into Egypt, but he was 23 when Isaac died, as appeareth, because Anno 23, after Iacobs return from Padan-Aram Isaac died, as was shewed before, Chap. 35. and Judah committed that sin about that time that Joseph was sold, Ch. 38. wherefore betwixt 17 and 23, there being six yeeres of Josephs time spent in Egypt, something related of his usage there must needs come within the compass of that time, Chap. 39. And yet it is uncertain, whether he were imprisoned then, or not, because the time of his lying in prison is not set down, of which we shall see afterwards, but the time of his release is expressly set down, at 30 yeers of his age. The sons of Esau by these his Wives were Eliphaz by Adah, Rehuel by Bashemah, and by Aholibamah Jehus, Jaalam and Chorah, altogether five, which Verse 4. are said to have been born to him in Canaan, as Jacobs to him in Padan-Aram, and Jacobs must inherit Canaan, and Esaus must be excluded therefrom, the divine Providence working this, that his promise might stand. After this, mention is made of no more children that Esau had, but of his childrens children, so that although he took him wives before Jacob, yet Jacobs number of children born to him in his old age were more then double so many as these of Esau. These his wives and children Esau took with all his substance, Verse 5, 6, 7, Verse 8, 9, Verse 10, 11 Verse 12, 13 Verse 14, 15 Verse 16, 17 Verse 18, 19 and went into Seir to dwell there. After this Moses reckoneth up the sons of Eliphaz, and of Rehuel, and then numbering the Dukes, that came of them and of Aholibamah, he maketh up the sum 14, all or most of which, it is likely with their trains came with Esau, when he went forth to meet Jacob. Eliphaz the eldest is thought by some to have been that Eliphaz spoken of in the book of Job. From Teman his son it is thought that Teman had the name, which is spoken of, jer. 49. 7. Having reckoned up the Dukes, that came of Esau, Moses in the next place numbereth the Dukes, that came of Seir the Horite, who dwelled in that country before, and were expelled by the children of Esau afterwards, Verse 20, 21 Verse 22, 24 in numbering of whom there is nothing memorable, but that Aholibamah is here set forth to be the daughter of Ana a Duke, and Timnah the Concubine of Eliphaz Esaus son, the sister of Lotan a Duke, v. 22. for the greater glory of Esaus family. And of Ana it is said in special, This is that Ana, why found Mules in the desert. The vulgar latin for Mules readeth hot Waters, Verse 25. whereas it is not {αβγδ} Waters, but {αβγδ}, which the most skilful in the Hebrew translate Mules, a beast engendered by the coming together of an horse and an ass, yet some stand earnestly for Waters, the finding of which in a Desert( they say) was rare, and therefore might well be spoken of. But it is meant that Ana now first put the horse and the ass together to try, what kind of brood would come of them, and the beast so engendered was called a Mule, being most strong of body, and it is the more probable, that this is the meaning because he is said to have done it whilst he kept asses, but the Law forbiddeth this, Levit. 19. This word indeed is no where else found for Mules, but Peradim signifying partend or separated, but this last word might be used afterwards to set forth their separate condition from all other beasts. The Septuagint leaveth Jemim untranslated, and the chaldee rendereth it Gibbaraia Mighties, happily alluding to the strength of the Mule. After the Dukes of the Horites thus reckoned up, Moses returneth again Verse 31. to Esau and his race, saying, that there were some Kings also in Edom, before there were Kings in Israel, as Belah the son of Behor, and Jobab the son of Zerab, &c. which Jobab is commonly held to be Job. So saith Aristeus, who wrote the history of the Jews, and Philo saith, that he was a King in Idumea, Verse 32, 33 and married the daughter of Jacob, Dinah. Athanasius saith, that Job came of Esau, being the fifth from Abraham, so likewise Chrysostome; for Abraham, saith Euseb lib. 9. de praepar. Evang. cap. ult. Athan. Synops. lib. 17. Chrysost. hom. 2, de patientia Job he, begot Esau, Esau Rahuel, Rahuel Zarah, Zarab Job; and Augustine, Theodoret, Gregory, Irenaeus, Apollinarius, &c. And for confirmation of this, the Septuagint add at the end of the book of Job, He was of his father Zarah, of the sons of Esau, and he was the fift from Abraham, and reigned over Edom. His friends that came to him, were of the sons of Esau, Eliphaz King of the Temanites, and Bildad the tyrant of the Saucheans, and Sophar King of the Mineans, and his name was also Iobab. Yet jerome saith, that he came of Nahor and Rabbi Solomon, that he was a Canaanite, dying a little before the over Hieron. in R. Solomon. Lyranus. throw of that people, who were preserved till then for his virtues. And Lyranus saith, that the name here is Iobab, but there {αβγδ}, which argueth, that they are two divers men, so likewise Vatablus. But haply for brevities sake, Vatablus. he might be called Job, although at the first Jobab. If any more shall be needful to be spoken of this, it more properly belongeth to the book of Job, and therefore I refer it thither. Moses having reckoned up seven Kings of Edom, returneth again to the Verse 40, 41 Dukes, v. 40. who, as Musculus saith, are thought by some to have succeeded those Kings; Duke Timnah, Duke Halvah, Duke Jetheth, &c. CHAP. XXXVII. IN this Chapter beginneth the history of Joseph, before which in way of Preface Verse 2. Moses saith, These are the generations of Jacob, but then without speaking of his generations, till Chap. 46. he relateth immediately the things concerning Joseph only. Whereupon a question is moved, what is meant by saying, These are the generations of Jacob? Some will have these words to be a preparative to Cajetan. Rupert. lib. 8. in Gen. cap. 18. Licet duodecem fuerint Jacob silii, in uno tamen Joseph suam Jacob generationem. i. paternae similitudinis transfudit pulchritudinem, &c. the generations reckoned up long after: some say that after them Joseph only is spoken of, because he was most like unto his father in conditions, the grace that was in Jacob seeming to rest upon him, so that he alone was the son of Jacob according to the spirit, coming of barren Rachel, as Jacob was of Isaac by Rebecca such another woman, and Isaac of Abraham by Sarah. But then generation should have been spoken of in the singular number, and not generations in the plural, and it is unusual to say, These are the generations, meaning some to be reckoned up long after; wherefore others considering the word used here is {αβγδ}, of {αβγδ} parere, to bring forth, have rather expounded it of events,, these are the accidents, or the things, which those times brought forth unto Jacob for his further exercise, and thus it is used also before, Chap. 6. 9. and how the day doth parere or bring forth, it is spoken, Prov. 27. 1. Thus Vatablus saith some expound it, thus also Pagninus, and this I Vatablus. Pagninus. Ferus. take to be the best. But Ferus followeth, that of Rupertus; saying that joseph was herein a type of Christ, who alone amongst many Brethren was like unto, and the very image of God the Father. joseph being 17 years old, &c. In the vulgar latin it is, being 16 yeares old, against the current both of Hebrew, Chaldee, and Greek. Whereas this may seem to be against that which is related, Chap. 35. 28. saying that Isaac was 180 yeares old, and then dyed, at what time Jacob must needs be 120. because he was born, Isaac being 60, and yet at his coming into Egypt he was but 130. Chap. 47. 9. at what time, yea nine yeares before Joseph is said to have been 30, chap. 41. 46. so that according to this; 22 yeares passed betwixt Josephs being sold into Egypt, and Jacobs going down thither, from 17 to 30. 13 and 7 yeares of plenty, and two yeares of the famine, but if after Isaacs death, there could be but 10 yeares. This seeming contradiction is easily reconciled by saying, that the figure Hysteron proteron was used in telling of Isaacs death before. See Ch. 36. 2, 3. how long Isaac lived after this selling of Joseph into Egypt. But why is the age of Joseph set down? Chrysostome saith, for the commendation of Joseph, Chrysost. hom. 61. in Gen. in whom virtue appeared already, not able to endure the vices of his Brethren, and it aggravateth their sin the more, in that they were not moved by his young and tender age with compassion towards him; so likewise Rupertus. Rupertus. And by this we may gather, how long he was in bondage and misery, even 13 yeares, and from the beginning of this time the History of Jacob broken off, Chap. 35. 28, is here again continued, these are the things, that fell out, whilst Jacob dwelled in Hebron. And Joseph was with the Sons of Zilpah and Bilhah his Fathers Wives, that is, his Mother being dead, and he being envied of the sons of Leah, because he was most beloved, they being of greater spirits, because they came of a free woman, he perfitly to decline their envy consorted himself with the sons of the Maid-servants, thus knowing all humility, and herein, saith Ferus, he was also a figure of Christ, who Ferus. Phil. 2. 6. came amongst sinners, as his Brethren, humbling himself to be made like unto them. And Joseph brought unto his Father their evil report. In rendering this there is a manifest error in the Septuagints Translation, Septuagint. wherein it is, They brought against Joseph an evil report unto their Father, and hereby Chrysostome, Theodoret, Isidore, and other Greek expositors following it have been made to err also: for the Hebrew Copy hath it, as we render it. But what evil report was this, which he brought unto his Father? the word translated, their evil report, is {αβγδ}, their detraction, or oblocution, Calvin. Musculus. Vatablus. Glos. interlin. that is, their daily speaking ill of and against him, whereby he was so wearied, that he could not any longer bear it, they did so load him with contumelies. The Interlinearie gloss, the contumelies offered by the sons of Leah to the sons of the Maid-servants, adding also, that he accused them of Buggery, and Reuben of incest. Rupertus also saith, that he accused them of Buggery, and so likewise Tostatus. And there is a difference also about those that were accused, some saying, that they were the sons of the Cajetan. Marlorat. Maid-servants, and some, as the interlinarie gloss, the sons of Leah, as hath been already said. He was with the sons of the Maid-servants, as preferring to live with them, and therefore it is not so probable, that he accused them, but the sons, from whom he kept more aloof. And seeing Moses hath not set down any 'vice in particular, of which he accused them, it is not safe to pitch upon any, but generally, that they lived scandalously, whereby they came into infamy, and did express much envy against him. And this seemeth to be further set forth, v. 3. where it is said, that Jacob loved Joseph, &c. expositors here generally commend Joseph, whereas he may seem to be worthy of taxation for accusing his Brethren, because, when he could not expect that by admonishing them of their vices he could reform them, but should rather have been derided for his labour, he told his Father of them, that he might take order for their reformation, August. D●be●us amando corripere, non aviditate nocendi, said study corrigendi. Verse 3. and so they understand hereby great virtue, that could not endure 'vice to be implyed in Joseph in these his young yeares. It is a fault indeed to complain of others with a desire of hurting, not of correcting them: but this certainly was not in virtuous Joseph. Now Jacob loved Joseph more then all his children, because he was the Son of his old age and made him a Coat of divers colours. There was so little a time betwixt the birth of the rest of Jacobs children, and Joseph,( for they were all born in 7 yeares) that this may not seem to be the reason of his singular love towards him, because also Benjamin was born long after, when he was more strike in yeares. Wherefore Rupertus by the Son of his old age understandeth a Son excelling in those virtues, that are in Rupertus. the ancient, and Ferus followeth him. And both Philo, and Josephus, although Philo de Joseph. Joseph. lib. 1. Antiqu. they speak not of this, as a reason of Jacobs ●●●at love towards him, because he begot him in his old age, yet they allege this as a reason, for the excellency of his body and the virtue of his mind, Philo adding also, that he came after the rest. The Chaldee Paraphrast hath it, because he was a wise Son, Chald. Paraphrast. Puer cum esset, prae se ferens senectutem. But it is commonly seen, that a child born to a man in his old age is most beloved, because it is a comfort to him to see, that there is life still in his decaying nature. jacob was 91 when joseph was born, and although he were old, when the rest were born also, yet he being after them drew his affection most unto him, and as for Benjamine, he was yet an infant, and therefore haply not meant, when Joseph is spoken of, as most beloved of all his sons that were grown up. It is not to be doubted but that there was singular virtue in Joseph, but because jacob would not have it known, that he loved him most for that, but because he had him in his old Age, therefore Moses omitting that, speaketh of this only. For the Coat which he made him of divers colours, the vulgar latin hath it, Tunicam polymitam, made of many and sundry sorts of threads; the Septuagint, {αβγδ}; Aquila, talarem; Symmachus, manicatam, as Jerome saith. The Hebrewes will Hieron. in tradit. Hebr. Rupertus. have it silk. It was doubtless a more precious Garment then he made for the rest: by the diversity of the works therein, the divers graces shining in joseph being expressed, as Rupertus saith: of Garments of divers colours see more, 2 Sam. 13. 18. And when his Brethren saw, that his Father loved him more then all his Brethren, Verse 4. they hated him, &c. It is hence observed, that when Parents show more love to one child then to another, it procureth unto him the hatred of the rest, and therefore the exhortation of Ambrose is, Let a like grace join those children, whom Ambros. Jungat liberos aequalis gratia, quos junxit aequalis natura. a like nature hath joined. And yet he denieth not a liberty to Parents to love most, where they see most merit, that children may strive to go one before another in dutifulness. But they must be wise to conceal their love, for fear of hurting the beloved through envy more then benefiting him. And Joseph dreamed a dream, and he told his Brethren, &c. Verse 5. joseph, as Philo and Josephus say, not thinking that his Brethren did bear him any hatred, like a simplo youth told unto them, as to his friends, his dreams presaging his future advancement, for which they hated him yet more. dreams and visions were the two ways, whereby God revealed things to come unto his servants. It is not to be doubted, but that joseph, Calvin. as all other men, had many dreams, but those that were prophetical, God did make a greater impression of them in the mind, whereby they were known to be such. And at this time, when joseph suffered by the envy of his Brethren, God comforted him seasonably by these dreams. But a question may be made here, whether there was not in him some pride, whereby he was stirred up to tell them? To this Bernard answereth, that he doth not think, that he declared them out of vanity, but out of simplicity, and if there were any pride in telling them, it was expiated by those things, which he afterwards suffered. Tho. Anglicus answereth, that God, who sent him these Bernard. Tract. de Grad. humil. Quae tamen siqua fuit, per ea quae passus est potuit expiari. Tho. Anglicus in Gen. dreams enforced him to declare them, that his future exaltation might be known to be foreseen and fore-ordained of God. He revealed not unto him, what he should suffer, but how he should be advanced, because he was now afflicted and needed all comfort, and when the time of his sufferings should come, his faith should be the more exercised, seeing contrary things and such as threatened destruction to happen to him at the first instead of this expected advancement. Touching the dream, it was not of things concerning that course of life, which he then lead, for he kept sheep, but concerning Husbandry, he and his Brethren were binding sheaves, and their sheaves Verse 7. came and did reverence to his sheaf, whereby was shewed, that he should be taken from that course of life, and not at home, but elsewhere come to this preferment: thus Calvin. And more particularly the matter whereabout he Calvin. should be busied, viz. the ga●●ering of corn against the famine in Egypt, seemeth to be pointed at. And Joseph dreamed another dream, and he told it to his Father and his Brethren, Verse 9. saying, Behold, the sun, moon, and 11 Stars did bow down unto me. This dream was added for further confirmation of the same thing, a similitude in Heaven being represented, as there upon earth, that it might be known to come from God, only his principality over his Parents also is hereby signified, as Jacob expounded it, v. 10. reproving him therefore; yet Verse 10, 11 it is said, that he considered the matter. Here two questions offer themselves. 1 How it can be said, that Josephs Father and Mother worshipped him, when as his Mother was dead before this, and his Father is not any where said to have worshipped him, when he came down to him into Egypt, although his Brethren did? 2 Why Jacob reproved Joseph for telling this dream, but yet pondered it? If he thought it to come from God, why did he reprove him, and if not, why did he ponder it? Touching the first, some labour, but in vain, to prove that Rachel was yet living, for it is contrary to the course of the History. Augustine and Rupertus think, that no full satisfying resolution August. qu. 126. in Gen. Rupert. lib. 8. in Gen. c. 22. can be given, but by flying to a mystery, whereby Joseph is made a figure of Christ, whom the Sun worshippeth, when the old Church now triumphing in Heaven, and the moon, when the Church militant, and the Stars, when every of the Saints departed doth worship him. But these are curiosities; and no better is that of some Hebrewes, saying, that the Sun and moon worshipped joseph, when they reverenced Ioshua coming of him to stand still at his bidding. For it is to be understood of the person of Joseph. Whereas Rachel may seem to have been alive at that time, because jacob saith, Shall I and thy Mother worship thee? Lyranus saith, that this was spoken by him Lyranus. in way of derision, as if he had sad, This is a vain dream, for thy Mother is dead, and therefore cannot possibly come to worship thee, and who will beleave, that I thy Father shall ever do this? which he spake so, that his Brethren might the less envy him for it, as being of things incredible. But in the dream there must be a verity in respect of all particulars, how then was this? The same Lyranus and Tostatus also answer, jacob worshipped him, when he sent by his sons, putting such humble terms in their mouths towards Tostatus. him, calling himself his servant, and touching his mother, one saith, Leah was meant; another, Bilhah the wife of his Father, and therefore one, that might well be called his Mother. I think it was Bilhah Rachels maid, who was now, as his Mother, she being dead, in that she cherished him up with her sons, for Leah dyed about the time when jacob went down into Egypt. If it be said, we red nothing of Bilhahs bowing unto him: It may easily be answered, all things that were done, are not set down, and so the wives speeches, and humiliation towards joseph being afar off might be by Moses omitted in the History following. They were certainly sensible of their childrens and their own danger by famine, and therefore it is likely, as their Father, that they were moved with Reverence towards joseph, so great a man now in Egypt. Touching Jacobs worshipping of Joseph, Chrysost. Hom. 66. saith, that it was fulfilled Chap. 47. v. 31. when he worshipped upon the end of his staff; so likewise Theodoret. Qu. 108. and Procopius, but Musculus, when he humbled himself unto him, saying, If I have found grace in thine eyes, Chap. 47. 29. Touching the other question, Jacob did not seriously reprove Joseph, but before his Brethren, that their envy Calvin. might be the less against him, and these dreams of his might not stick in their mindes, as portending any future advancement, but be neglected by them, as vain and frivolous, yet by himself alone he thought upon them, expecting the event thereof, yet, as Calvin saith, Jacobs act herein is not justifiable, for he ought rather to have dehorted his sons from kicking against the pricks, by stomacking Gods decree touching their Brothers advancement, and to have persuaded them to be willing with that which God would bring to pass. Ferus rendereth another reason of Jacobs reproving him, viz. lest he should by his dreams be puffed up with pride. And his brethren went to feed their fathers flock in Shechem. Philo telling this history saith, that Jacob feared, lest if his sons were still together at home, Verse 12. Philo. for envy against Joseph they would raise some sedition, wherefore he sendeth them far off, thinking that in time this grudge might by their discontinuance from Joseph be taken away. This Shechem is by some, as Musculus saith, thought Musculus. to be the Shechem spoken of before, where the people were destroyed, but he thinketh it rather to be some other place name here only for the fertility of grass, not far from Hebron. I see no reason, but that with Ferus we may understand Ferus. that Shechem, because that although they had removed from that place, being full of fear, yet Jacob having ground which he had bought there, the danger being now past, it is most likely that he would adventure to make use of it again for the feeding of his cattle, being so greatly confirmed by God since his coming from thence, as he had been when Jacobs sons had been there a certain time. He sendeth Joseph unto them to see how they did and the cattle, and to bring him word, who goeth, and not finding them there, but Verse 13, 14 Verse 15, 16 Verse 17. learning gy one that they were gone to Dothan, he followed them thither. Shechem, to which he was sent, as one saith, was 60 miles from Hebron, from thence to the Tower of Edar 20, from Edar to Bethel 12, from Bethel to Shechem 28, who therefore reckoneth this journey of Joseph 60 miles, not doubting, Hen. Bunting patriarches travels. but that it was the same Shechem with that before-mentioned Dothan, as the same author saith, was from hence four miles. Here was a City into which Elisha lead the Aramites. The man, that is said to have found Joseph, and to have directed him to Dothan, is by the Hebrews held to have been an 2 Kings 6. Angel, and likewise by Ferus: but as Musculus well saith, there is no need to hold that he was any other then a man, who by Gods providence came at that Ferus. Musculus. time to direct this wandring youth. Whereas Ferus argueth from his knowledge of his brethen, which he being a stranger could not have had of them if he had been a man, it is a weak argument; for Jacob having now lived long in that country, and being a great man and of note, both he and his sons might be known to many, even strangers dwelling a far off, especially where they had formerly dwelled, as about Shechem. Here see an example of the obedience of a child to his father, going so far off alone to see his unkind brethren at the command of his father, and doing his best diligence to find them out in another place, when they were not in that. When Josephs brethren saw him, they conspired together to kill him, but Verse 18, 19 Verse 20, 21 Vatablus. Reuben counseled rather to cast him into a pit, that he might preserve him alive. Behold, say they, this dreamer cometh▪ in the Hebrew, this master or author of dreams: by which saying is implyed, that they would not have his dreams by any means to come of God, but from the pride and vanity of his own mind: for if they had conceived them to have been of God, they durst not have impugned them, lest they should have been found fighters against God, as Calvin speaketh. And thus they conspired, whilst he was yet a far off, so Calvin. that it came from grounded malice in them, and it is most probable, that they had talked before together about such an heinous fact, or else each one would have feared to have bewrayed his mind unto his brother. Ambrose excuseth Ambros. de Josepho. this their conspiracy, saying, They did not thus stir up one another against Joseph to kill him, but in a figure, representing the wicked Jews, who should afterwards stir up one another against Christ, saying, Come, this is the heir, let us kill him, and the inheritance shall be ours, as it is in the Parable. But it coming from the height of malice in them could not but be abominable, although Calvin. figurative, and therefore we may see, how candid Moses was in not sparing to relate this of his progenitors, and how gracious the Lord was in choosing these men for the seminary of his Church, notwithstanding their horrible vices, and how miserable the state of the Church then was, being but in one family, and that so foully corrupt, that if the stories of the Heathen be perused, the like villainous plot is hardly to be found amongst them, that so many brethren should consent together to murder one, and that a brother of their own. Reuben hearing this, dissuadeth from it, saying, Let us not kill him, but cast Verse 21, 22 him into a pit, and let not our hands be upon him, that he might deliver him to his father. Reuben was the son of Leah, whose sons did most envy him, and yet God moved his heart to stand for Josephs deliverance, and Judah who came of the same mother, was the next that sought to save him alive, but not one of the sons of the two maid-servants, with whom he lived, that spake for him. A thing worth the noting, by a divine Providence, when God will, the greatest enemies to a man are made his greatest friends. God knoweth, saith Musculus, Musculus. Calvin. how to take from amongst our enemies those, that may stand against the fury of our enemies. Reuben had been most vicious, for he went up to his fathers bed, either therefore he is now converted, or seeketh to take this opportunity of doing something to please his father so again, that he might be restored to his favour. The thing whereby he moveth them, is by propounding the heinousness of the sin of fratricide, as Josephus declareth in more words; but it is strange to see, how they were besotted, in that they could be persuaded, that they should not be guilty of his blood, if they did not directly murder him, although they cast him into a pit to be starved there to death, which indeed was rather a greater cruelty. When Joseph was come to Verse 23. his brethren, they take him according to Reubens counsel, and cast him into a pit, which was so deep, that he could not get out any more, but voided of water, and the report goeth, that there be many such in those parts: but they first strip him out of his particoloured coat, as being one thing, at which they were Musculus. so greatly offended, because jacob made it him, as an argument of his singular love towards him. With what words they spake unto him is not set forth, nor how he entreated for himself, but that he entreated, see Chap. 42. 21. The pit is said in the vulgar latin to be an old pit, and R. Solomon saith, it was full of R. Solomon. Serpents; but this is improbable, because Reuben counseled to put him in there for his safety. His coat being put off, it is not likely that he was naked, but left with some under-garment upon him, this being a loose one, which he ware uppermost, according to the manner of those Countreys. And they sate down to eat bread. This doth further aggravate their sin, that Verse 25. having committed so heinous a wickedness they were not touched with any remorse, but went presently to their repast. Behold, a company of Ishmaelites came from Gilead, &c. the word translated company is {αβγδ} signifying a way, the continent being put for the content, the Chaldee Paraphrast readeth Philo. Josephus. it, a company of Arabians, and both Philo and Josephus relating this history, call them Arabians. V. 36. and before that v. 28. they are said to have been Midianites, to whom joseph was sold, and that sold him again in Egypt. Hereupon a question ariseth, how they consult about selling him to the Ishmaelites, but sell him to the Midianites, and how the Midianites are said to have sold him again to Potiphar in this chapter, but Chap. 39. 1. the Ishmaelites? Saint Augustine saith, that although the Midianites came of Midian the son of Ketura, and the Ishmaelites of Hagars son Ishmael, yet, Gen. 25. Abraham August qu. 124. in Gen. sent them away into the East, giving them gifts, and so inhabiting together: although they bare divers names, they were but one Nation, sometimes called Ishmaelites, and sometimes Midianites. And therefore Moses speaketh of them accordingly, sometime by one name, sometime by another, they being some Ishmaelites, and some Midianites, that traveled here together. Their dwelling was not in Gilead, for that was part of the land of Canaan; but in Arabia, from Havila to Shur, more Eastward then Canaan. But it is most probable, that they went to Gilead for these wears, which they carried now into Egypt, which are said to grow abundantly there. The whores carried by them upon Camels are said to be Spicery, Balm and myrrh. Tostatus saith, that some Hebrews red it Wax, Treacle,& chestnuts, which he rejecteth. The first word Tostatus. is by Jerom translated Pigmenta, or Unguenta: the second word in the vulgar Latin is Rosin, of the Hebrew word Serar, to bind, because it healeth and bindeth gaping wounds together, the third is Stacte, which being beaten into powder and burnt, yieldeth a most sweet smell, and Dioscorides describeth it to be the fat of new myrrh. When they saw this company coming, Judah exhorteth them saying, What Verse 26. Verse 27. profit is it, if we slay him and conceal his blood? Come, and let us sell him to these Ishmaelites, and let not our hand be upon him, &c. Joseph being put into the pit to be starved to death, this beginneth now to work upon the conscience of Judah, wherefore he speaketh thus, meaning, that if they did so slay him, and conceal it, yet they should not by this means go scotfree from so horrible a sin, God would find it out, although it were concealed from man; he therefore taketh this opportunity to persuade them to sell him rather to the Ishmaelites. Hereupon Joseph is drawn out,& sold unto them for 20 pieces of silver, that is, Verse 28. as the Chaldee Paraphrast rendereth it, for 20 shekels, the Septuagint render it pro 20 aureis, but they are much more Josephus saith pro 20 minis, Ambrose, and Joseph. Ambros. August. Augustine make mention of some copies, wherein it is 25, or 30 pieces of silver, which was doubtless made so, because Joseph was a figure of Christ sold for 30 pieces of silver. The true reading is, as we have it, 20 pieces of silver, that is, shekels, and a shekel is 15d, the shekel of the Sanctuary twice so much of our money: then 20 shekels are one pound five shillings. And 20 shekels are set down, Levit. 27. 5. of one under 20 yeers of age, but every servant killed is valued at 30 shekels, Exod. 21. 32. Whereas, Amos 2. 6. Israel is threatened for selling the just One for silver, and the poor for a pair of shoes: R. Eliezer saith, It is in alluding to this selling of Joseph, with the 20 shekels taken for whom, they bought each of them two pair of shoes. Then Reuben returned to the pit, not knowing, what his brethren had done, Verse 29, 30. that he might draw out Joseph when they were away, but not finding him, he rendeth his garments, and complaineth, requiring, as Josephus and Philo say, of them, what was become of him; and when they had told him, that he was sold into Egypt, he spake against it, as a most heinous fact, but by and by, lest their fury should be stirred up against him also, he held his peace. And they took Josephs coat, and killed a Kid, and dipped it in the blood, &c. Verse 31. According to theie first device, when they conspired together to kill Joseph, and to say, that an evil beast had devoured him, so they now use means to make their father believe, and the coat thus dipped in blood being brought unto him, he apprehendeth it accordingly. Whereas they are said to have killed Verse 33. a Kid, Josephus saith they killed a Goat, so likewise Pagninus, and the word Sanghir here used doth indeed signify a Goat, and Ghedi a Kid, but Sanghir is sometime put for a Goat, sometime for a Kid, and all other Expositors, and Jerome and the Septuagint turn it a Kid, v. 34. Then Jacoh mourned for his son, and put on sackcloth, and when his sons Verse 34. Verse 35. and daughters came to comfort him, he would not be comforted, but said, I will go down to the grave to my son mourning. Rupertus conjectureth, Rupertus. that Jacob thought that his sons through envy had killed Joseph, whatsoever he said, but would not bewray his thoughts, and that this made him so full of heaviness: for if he had discovered his thoughts, he could not tell how to prove it, or how to deal with them for it. But, because he never afterwards did charge them with it, to move them to repentance therefore, as he would have done if he had thought them guilty, this opinion is not probable. Jacob rent his clothes, and put on sackcloth, to show, how his heart was rent with that heavy accident, and in way of humbling himself, as the manner was of the people of those parts. For grave, to which Jacob saith, he should go down mourning, Lyranus hath it hell, expounding it Lyranus. of the Limbus Patrum, imagined to be in the upper part of hell, and this is followed by all the Papals generally. But what the word Sheol here used signifieth, and the divers opinions of Writers, see Acts 2. 27. whereunto I will add, that because the chaldee hath it Gehenna, Aben Ezra reproveth it, saying, that it is plain by the use of the word Sheol in divers places of Scripture, that it Aben Ezra. signifieth the grave. And Cajetan, and Eugubinus themselves are for this exposition, as most aptly agreeing to the thing spoken of, viz. his sorrowing, till that Eugubinus. Cajetan. he was dead and butted, so likewise Ferus. And the Midianites sold him to Potiphar an officer of Pharaoh, and Captain of the guard. For Officer Calvin readeth it Satrapae, a Prince, and Vatablus and Verse 36. the chaldee Paraphrast, the vulgar latin an Eunuch, for the word {αβγδ}, as Vatablus hath it, signifieth both a Prince and an Eunuch, because eunuchs were in places of principality about divers heathen Kings. Hereupon a question Vatablus. is made by some, how Potiphar could be an Eunuch, and yet had a wise? but this question is at an end by that which hath been already said. The words translated, ( Captain of the Guard) are {αβγδ}, of {αβγδ} mactare to kill, as Muscnlus hath it, whereupon some have expounded it Master of the Musculus. Butchers, or of the Cooks; but this rendering it, Prince of the Souldiers, or one over the guard is rather to be preferred, as being a greater dignity, and so the house, that joseph came into by a singular providence, was an house more likely for him to be advanced in, then in another ordinary house. Lyranus is for this translation, because the office of a soldier is to kill their enemies, so likewise Jerome and Augustine, but Philo and Josephus and Ambrose are for the other. Now as in this history the literal sense is first to be respected, so it is to be understood, that Joseph in all this was a figure of our Saviour Christ. As he The Allegory. came of barren Rachel, so Christ came of a barren Virgin. As he was singularly beloved of his father, because he was born to him in his old age, so was Christ of our heavenly Father, as one that was born in the old and last age of the world. As he had a coat of divers colours, so Christ was endued with divers excellent graces, and divers people saith, Isidore, were gathered to him. As he was envied of his brethren, so was Christ of the Jews. As he was appointed to keep sheep, and lived with the sons of Bilhah and Zilpah, the meanest of Jacobs sons, so Christ was the true Shepherd, but his conversation was amongst the poorest and meanest. As he could not endure the ill manners of his brethren, but accused them to his father, so Christ cannot endure the wicked, and will accuse them and judge and condemn them at the last day. And as Joseph had Matth. 25. dreams portending his exaltation, for which his brethren hated him the more, so Christ speaking of his equality with the Father, of his glory to come, was the more hated of the Jews. As Joseph was sent afar off to his brethren, so Christ; and he spared for no pains to find them, but they conspired to kill him,& sel him for 30 pieces of silver, as joseph was sold for 20. As Reuben took Josephs part, so did Nicodemus amongst the Pharisees Christs. As they plucked off Josephs coat, so the Jews sought to take the coat of divers graces from Christ, saying; that he was a sinner, had a devil and was mad. As joseph was diversely ill handled, John 9. John 10. sometime being cast into a pit, out of which he came again, and sometime sold for a slave, so Christ was sometime taken to be cast down off an high hill, sometime attempted to be stoned, but he escaped, but lastly, he was sold. As when they had put joseph into the pit, they sate down to eat bread; so when Christ was by the Jews crucified, they ate the Passeover. As by the counsel of Judah, Joseph was sold, so by Judas Christ: as he was lifted up out of the pit, so was Christ from the pit of death. Thus Ferus, Isidore, Rabanus, &c. CHAP. XXXVIII. AT that time Judah went down from his Brethren to a certain Adullamite whose Verse 1, 2, name was Hirah, and he saw there the daughter of a certain Canaanite, whose name was Shuah, and he took her, &c. The Hebrews, saith Ferus, declare this to be the cause of Judah his going Ferus. from his brethren to this Adullamite, viz. because they seeing their father so heavy for the loss of Joseph, and that he would not be comforted, quarreled with him for the counsel, which he had given them to sell away Joseph, whereas he being their elder, if he had then advised them to let him go free, they would, their anger by that time being pacified, have harkened to his voice. Forsomuch as then he could have no quiet living amongst them, he went thus away from them, and married, and had children, but they died, whereupon he noteth, how God in justice dealt with him, as he had dealt by others, he had counseled to sell Joseph into another place to strangers, now he liveth therefore amongst strangers; and he by that means made his father sorrowful, as if his son had been dead indeed, wherefore his sons are taken away by the Lord, and his Wife after them to his great sorrow. But some Hebrews, as Vatablus hath it, say, that these things fell out before Vatablus. the selling of Joseph, but this is improbable, forsomuch as the history of Joseph being by Moses begun, he would not doubtless have interrupted the course thereof, but to bring in these things in their proper place. Moreover, if this were granted, and judah had married at 16 yeers old, and had three sons at to, how could any of them be grown up, and die, and he beget a child of their widow, and that child grow up and beget another by the time of their going into Egypt, which cannot be above 27 or 28 from the 16 year of Judah his age? He that will count it, shall find that Pharez could not then possibly be above four or five yeers old. Odulla, as Jerome saith, was a little Hieron. Village, being afterwards of the Tribe of Judah eight miles from Jerusalem towards the southwest, from Hebron above 20 miles. The great doubt here is, how it can be said, that judah now married a wife and begot three children, whereof two married and died, and that he lay with his daughter in law many yeers after, and had by her Pharez and Zarah at one birth, and Pharez had two sons Hezron and Hamul, when Jacob went with his family down into Gen. 46. 12. Egypt? For betwixt this and the going into Egypt were but 22 yeers, seeing Joseph was now 17, and then 39. For admit, that Judah married a Wife this very year, and had his first son within the year, yet we must suppose him to be 18 or 19 when he married, then Thamar his daughter in law had another of his sons, and he being dead, remained a widow a long time before that Judah lay with her, so that here is more then this whole time run out when Pharez and Zarah were born, how then could Pharez have sons also in this space of time? Saint Augustine both moveth and answereth it in effect in speaking upon Gen. 46. 15. of the 33 children of Leah, which she and hers August. qu. 151. in Gen. are said to have had in Mesopotamia of Syria, when he saith, that the children are counted in their parents, because they were born there: for Leah had but six sons and one daughter there, the children which were born unto them coming afterwards in Canaan, and in like manner it may be said, that the sons of Pharez are spoken of, as going down with jacob into Egypt, when they yet were not, but in Pharez their father. Yet upon this Chapter Augustine laboureth to clear this doubt, by saying, that these things are spoken by Quaest. 128. way of capitulation, being done before the selling of Joseph, although related after, and in sifting this resolution, he findeth it not firm, because when Joseph was 17, Judah was but 21, and therefore could not be married long before. The best light therefore, which he giveth for the clearing of this doubt Quaest. 173. is in his last Question, where speaking of the sons of Machir, the son of Manasseh Iosephs son, who were brought up upon Josephs knees, he saith, that, Gen. 50. 22. these could not have been counted amongst the number of souls belonging unto Jacob at his coming down into Egypt, as they are by the Septuagint, numbering 75, but that all, which were born to the end of Iosephs life, who was the cause of their coming into Egypt, come into the account. But I rather think, that when it is said, All the souls that came with jacob into Egypt were 66, it is meant which came with him, or came of him before his death, which was not till 17 yeers after, and in that time Pharez if he married young, might have children. And it is to be supposed, that now the Lord beginning to fulfil his promise of increasing Abrahams posterity extraordinarily, they married very young, and fructified beyond the ordinary course, as before Isaac and jacob had stayed long, before they married or had any children. Or it may be said, that the two grandchidren of judah by Pharez are mentioned amongst those, that went down into Egypt, although they were not yet, but in their father for the dignity of this line, in respect of Christ coming thereof, seeing no grandchidren else of any of Iacobs sons are spoken of, but only of Asher, Chap. 46. 17. which he might then well actually have. The woman married by judah was the daughter of a Canaanite called Verse 2. Shuah, for this was her fathers, not her name, as appeareth by the word {αβγδ}, the Chaldee Paraphrast rendereth it, the daughter of a Merchant, for so the See 1 Chron. 2. 3. and Verse 12 Calvin. word Canaanite is also sometimes taken, but Calvin will rather have it of a Canaanite, holding that judah is here branded for marrying with the inhabitants of that country, which he ought not to have done, and therefore God sendeth his curse upon that marriage, so as that the children that came thereby were none of them of the holy Line of Christ. But if so, would not God as well have cursed his going in to Thamar, in an incestuous manner? Wherefore I think rather that these things are set down, that the full history of Judah his proceedings, before he came to beget Pharez one of the progenitors of Christ of Thamar, might be understood, that seeing his and her foul vices we might admire the grace of God towards sinners, and not be swallowed up of despair for any of our sins: whereas it may seem to be a disparagement to Christ to come of such parentage, it is not, but as filthy places, upon which the sun shineth, do not pollute the sun, but are purified by the sun-beams, so Christ contracted no defilement from them, but they were sanctified and made glorious by him, the filthiness of their sins being done away. Judah being married hath three sons; Er, signifying vigilancy; Onan, fortitude or grief; and Selah, peace: and touching the third, it is said, that he was Verse 3, 4. in Chezib when she bare him, the vulgar latin, and she ceased bearing, but falsely, Vatablus. for Chezib is a City in Palestina, but being Englished, it signifieth a lye, whereupon it is likely, that the vulgar latin goeth, as if she made no doubt, but to have had more children after this, but had none, wherein she was in a lye. Verse 6, 7, Verse 8, 9, Verse 10. August. contra Faust. lib. 22. cap. 84. Er being grown up, judah took him a wife, but he was wicked, and the Lord slue him, and likewise Onan. Here because it is not particularly set down, what the sin of Er was, there are divers conjectures. S. Augustine saith, that it was cruelty, and that these two figured out two sorts of wicked men, the one of such as hurt others, the other of such as will not benefit others. But the Hebrews say, that the sin of Er and Onan was all one in substance: For Tamar Hebraorum traditio. being a faire woman, and he being greatly enamoured with her beauty, knowing that by bearing of children it would the sooner break; he to prevent her impregnation, spilled his seed, intending in his marriage not the increase of posterity, as he should have done, but only the satisfying of his carnal lust, and this is followed by most. This was such a wickedness in him, as that of the Sodomites, Gen. 19. He is said to have been wicked before the Lord, that is, notoriously wicked not regarding, who knew how ill he did whether God or man. See for this phrase before, Gen. 10. 9. and by this phrase it should seem, that his sin was not secret betwixt him and his wife alone, but open to the world, which maketh rather for the opinion of Augustine, then for that of the Hebrews, and if it had been the same sin with that of Onan, it would doubtless in like manner have been expressed. For this his wickedness God slue him, that is, by some open judgement, so that all men might take notice, that it was Gods hand, wherewith he was smitten. It may be noted, that {αβγδ} signifieth wicked, and {αβγδ} by which word Er is set forth by altering the order of the letters is {αβγδ} wicked, so that the Anagram of his name was most true. I cannot with Ainsworth say that God slue him, because he would have no wicked man of the line of Christ, for what else was Jechoniah and Judah himself for his incest, but this was done for the terror of such as are impudent in their wickedness. Touching Onan, his father Judah would have him to take his brothers wife, being thus left, to raise up seed unto his brother. A question here offereth it Verse 8. self, seeing this law was not made till afterwards in the dayes of Moses, Deut. 25. how Judah was stirred up to appoint his son Onan thus to mary? To this it is generally answered, that although this law were not now written, yet as divers other laws, about clean and unclean creatures, and of altars and sacrifices, &c. were observed, God specially guiding his servants of old, so to do by inspiration, and thus the son had them from the father, generation after generation, so doubtless this law had been by the like guidance observed amongst the Hebrews from the beginning, and that line of which they come; the writing of these laws afterwards being but for durability, lest in continuance of time, as this Nation increased, and they were dispersed, these laws should amongst some of them be obliterated and forgotten. Yet Philo saith, that even amongst the Canaanites the like law was followed. If it may seem Philo. to be repugnant to another law, whereby the brother is forbidden to mary Levit 18. the brothers wife. This is easily answered, it is an exception to that general law, such a thing is not to be done, but in case that the brother death without issue, in which case for a good greater then the evil coming by a marriage with one so near a-kin, that law was dispensed withall, and the issue first coming by a mans marrying with his brothers wife thus, was counted to the dead brother, and called by his name. This law of raising up seed of the relict to the eldest brother lasted no longer then the first-born amongst many brethren, Christ Jesus to come was figured out, so that he being come, it were incest now in any case for a man to take his brothers wife. For the sin of Onan, it was most detestable. 1 Because it was unnatural to spill the seed given him for generation. 2 Because he did great wrong thus unto Onan: sin. Tamar, hindering her, that she could not be the mother of children. 3 He did, as much as in him, mar the seminary of the generation of man, that he should have no further increased. 4 He was envious in the highest degree against his dead brother, rather then he would raise up seed unto him, he preferred to go himself seedlesse. Lastly it was also aggravated, in that Er being made an example for his wickedness before him, he would not yet take warning thereby, wherefore he was most justly by some remarkable judgement soon taken away also. Tamar becoming thus a Widow the second time, Judah biddeth her to stay in her fathers house, till his other son Shelah was grown up, being afraid Verse 11. to match her yet unto him, lest he should be slain also. He thought the cause of his sons death, saith Calvin, not to be in their hard-heartedness, but in the woman, Calvin. and therefore he thus defrauded her, so blind are parents to see into the faults of their children. It was certainly an unjust thing in him thus to delude her. But it seemeth, that having another son, she being matched once into his family,& having no child, it was not lawful for her to mary again elsewhere, but was tied to that family, so that his speech herein to her was but according to course, yet in that he meant not to do as he said, he offered injury unto her. After this the wife of Judah death, and his mourning time for her being Verse 12. Hen. Bunting patriarches travels. over, he goeth with his friend Hirah, who was spoken of before, v. 1. to Timnath to his sheep-shearing: this, as one saith, was six miles from Odulla. Tamar hearing of this, and finding that he went about to deceive her in the matter of Shelah disguised her self, and sate in his way in an open place, in Hebrew {αβγδ} in apertione oculorum. Some, as Calvin saith, understand hereby Calvin. a place, where two ways met, others a place where a fountain ran into two rivers, because {αβγδ} signifieth, as eyes, so fontes: some translate it, as a proper name, in ostio Henaim, the plain meaning is in some public place, Verse 14. where mens eyes might look upon her, as they passed by, she feigning her self to be a common woman, and being attired accordingly The word put for harlot here is Kadeshah, signifying holy, but it setteth forth one most unholy and commonly fornicating, as Kadesh a Sodomite, Deut. 23. 17, 18. 1 King. 14. 24. because such uncleanness was committed in the consecrated places of the Heathen, as we may gather, 2 King. 23. 7. Hosea 4. 14. This trap being set thus for Judah, he is taken, and goeth in unto her, being veiled, for even Whores in those days were taken with a kind of bashfulness for their shameful sin. He agreeth to lye with her for a kid, and she demanding it, giveth Verse 15. her for a pledge, till he should sand it, his Bracelets, Signet and staff: Calvin Verse 18. Calvin. Vatablus. Luther. readeth for Bracelets Pallium, Vatablus, Cidaristua, and so Luther likewise expounding it of some linen, turbanto, like that of the Turkes, which he ware about his head and neck, being an ensign of dignity in that country, as the signet also was. The Hebrew word is {αβγδ}, which cometh of {αβγδ} luctare cum implicatione membrorum, so that it signifieth properly a folded cloth, wherewith any thing is covered, as Numbers 19. 15. wherefore I approve rather of that of Vatablus, then of the vulgar latin Armilla, followed in our translation Bracelet, of which no such reason can be rendered, neither did men but women wear these. They were ensigns of his dignity, but he refuseth not to part with them to have his lust satisfied into the hands of an whore; whereby we may see how violently, and without all respect men are carried to this wickedness, if they suffer fleshly lust to sway with them. These pledges being obtained, he lieth with her, and she was with child; But when he Verse 19, 20 Verse 21, 22 Verse 24. was gone, Tamar departed thence, and put on her widows raiment again. Judah then sendeth the Kid by the hand of the Adullamite, but the whore could no where be found. Three moneths after Judah heareth that Tamar was with child, whereupon he would have her burnt. A question here ariseth, why Judah would have so severe a punishment inflicted? It is answered, that stoning to death for an adulteress was appointed afterwards by the Law of God, and before that most anciently, as the fathers had other laws by inspiration, so they had this of putting Adulteresses to death, and as Musculus saith, the custom was in those parts to burn them, Levit. 21. 9. If a Musculus. Priests daughter had played the harlot in her fathers house, she was to be burnt, hereupon some think that Tamar was Melchizedecks daughter, and Levit. 21. 9. therefore this great punishment was appointed her, but this is a fond conceit. We may see by this and by other laws amongst Heathen men, how hateful Adultery was, so that it was most severely punished. Amongst the Arabians it was punished with death, as Strabo saith. Amongst the Egyptians, the nose Adultery. Strabo. of the woman was cut off, and the man was beaten with a thousand stripes, according to Diodorus Siculus. Zaleucus the Lawgiver of the Locrians would have it punished with putting out both the eyes, and when his son was taken Diodor. Siculus. in the offence, he that the law might not be broken, and yet his son might not be made stark blind, caused one of his eyes to be put out, and one of his own. Amongst the Germans she was stripped, her hair was cut, and she was beaten through the street by her husband with a club. Amongst the Persians a King called Cabades, would have adultery go unpunished, but this was so heinously taken by his Subjects, that they put him from his kingdom, wherefore it is a foul shane that in Christian Common-wealths this sin is little or nothing at all punished. But it may seem, that Tamar was no adulteress because she was single. To this some anwer, that she was contracted Calvin. Lyranus. Tho. Anglicus. to Shelah, and for one contracted playing the whore, and for one married, there was the same punishment appointed: for Shelahs brethren being dead without issue, she was his wife in right, and therefore lying with another Tostatus. Deut. 22. 23. Paul. Burgens. man, an adulteress. And this seemeth to be the truth, although opposed by some, affirming that she was yet free from Shelah, and the rather, because he had now taken another wife, but this is onely a groundless conjecture. But it may be demanded what authority Judah being a private man had to command her to be thus punished? To this some anwer, that he appointed Calvin. Tho. Anglicus. Tostatus. P. Burgensis. Pererius. not the punishment, as having power of himself, but required the Judges according to the law thus to proceed against her. Some say, that he for his wisdom was made a Judge amongst the Canaanites, but this is improbable, and some, that in every family he that was the chief, had power of life and death in that family, but this is as improbable, and tending to the overthrow of a Common-wealth. Wherefore I subscribe to the first. But although he would have her to be burnt, how can it be defended that he would have this done, she being now with child before she was delivered? This was more then Heathenish cruelty, for to say nothing of the divine Law, the father shall not die for the child, nor the child for the father, the Romans Ezech. 18. Deut. 24. appointed if any woman condemned to die were with child, she should first be delivered, and then executed, and not before; so saith Clemens Alexandrinus, Clemens Alex. storm. lib. 2. Aelianus lib. 5. variae histor. Plutarch. lib. de sera numinis vinaict. and Aelianus saith, amongst the Athenians, a woman being condemned for Witch-craft, because she was with child she was preserved till the time of her delivery. And Plutarch relateth the same touching the Egyptians. And in the civill law not onely the executing of a woman with child, but the judging of her during that time is forbidden. And the sin of Judah is aggravated the more in that having before wronged her, he was yet thus severe towards her; and that he being guilty of the foul sin of fornication, durst notwithstanding without all conscience of his own, as the Pharisees dealt by the John 8. adulterous woman, give sentence thus against her. Tamar hearing the sentence of Judah against her, sheweth his pledges, by Verse 25, 26 which he was put to confusion, saying, She is more just then I. Hereupon a question ariseth, whether she may by any means be justified in this matter? Chrysostome, and after him Theodoret& Ambrose hold, that Thamar was herein Chrysost. hom. 62. in Gen. Theod. quaest. 94. in Gen. Ambros. lib. 3. in luke. without fault, both because she was not moved with a desire to satisfy lust, but to have issue by that seed, unto which such gracious promises were made, and this she saw, that now she could not have by any other means, Er and Onan being dead, and Shelah denied unto her, and also because herein she served the divine dispensation to bear two children, mystically setting forth two peoples, and two kindes of life, viz. the judaical and the spiritual, and to Vides ubique mulieris vitam probam, quòd non alienum praeripuit thorum, sedse ornatam Judae obtulit, postquam defunctam ejus cognovit uxorem, &c. bear one, of whom Christ afterwards came, neither was Judah faulty herein, so Chrysostome. And Theodoret saith, that hereby it appeareth she did thus not out of lust, but for issue, because after this she companied no more, either with Judah, or with any other. Ambrose saith, It was a shameful thing then not to have children, and punishable by law, for the grace of Widow-hood and of Virginity flourished not before Christs coming, and hereby he the rather justifieth her, because she sought not to have issue by Judah, to the wronging of another woman, but his Wife being now dead. Contrariwise, Augustine saith, she should rather have always been without children, then to become a mother without the right of Matrimony. Whereas judah praiseth her, as August. lib. 22. contra Faust. cap. 26. Meliùs sine siliis remane●et, quàm sine jure matrimonii matter fieret. Neque enim cum Judah eum justiorem quàm se pronuntiavit, quasi justam laudavit, said& minùs culpabilem sibi praeposuit, &c. quòd si laudata ab illo fuit, quid mi●um si mulier peccatrix ab homine peccatore laudatur? cap. 83. Luther. Chrysost. hom. 1. in Matth.& hom. 3. more just then himself, he praiseth her not, as just, but prefereth her, as less faulty, who because she kept not the ordinate society in the procreation of children, is worthily found culpable. And if she be praised of him, what marvel is it, if a sinful woman be praised by a sinful man? And whereas Judah may seem not to have been faulty, because, notwithstanding this fact, as the Manichees objected, he was numbered amongst the 12 patriarches, he answereth, so was Iudas, although he betrayed Christ, amongst the 12 Apostles. And whereas it is further said, judah was singularly blessed of his father after this, it not being recounted against him, but Judas hanged himself, he answereth, hereby it appeareth, that what is said belongeth not to Judah, but to Christ, that was to come of his tribe, wherefore his fault is laid open, that when he is praised, because he is not found to be such another, who is meant may be sought out. And lastly, whereas a great good came of this incestuous meeting, for Christ descended of Pharez, he saith, that it is not hereby justifiable, because no such thing was intended by them, as the fact of Iudas in betraying Christ is not justifiable, because great good came hereof, but wicked and damnable. And as Augustine, so jerome, Calvin, Luther, Musculus, and all others condemn both Judah and Tamar for this. Luther saith, that Tamar committed the foul sin of incest, and Judah all manner of sin in this one sacrilege, homicide, simulation, perfidy, and the offering of all kind of injury. Yea and Chrysostome himself in one place saith, that Tamar and Bathshaba were women celebrated for sin, and that the coming together of Judah and Tamar was filthy adultery, And indeed, howsoever the Lord wrought secretly hereby; yet it can be counted no better, as Josephs brethrens selling him into Egypt, was no better then man-stealing, and horrible unnaturalness; and the Jews crucifying of Christ, no better then a most crying sin of shedding innocent blood. For if it should hereby be thought justifiable, because there was some other thing mystically intended by the Lord herein; by the like reason, murder, robbery, adultery, or any begging might sometimes be justified also. The certain rule is, evil may not Rom 3. be done, that good may come of it: whereas Judah is afterwards praised by Jacob and not blamed for this, haply he had before that time repented of it, and therefore as in other faithful servants of God, having repented them, their faith is praised, and their sin passed over in silence, so it was in Judah, or such praise is given by way of prophesy, as Augustine noted before, Christ coming of the tribe of judah being meant. And it came to pass, that in the time of her travail, behold, twins were in her Verse 27, 28 womb, &c. Tamar was herein like unto Rebecca going with Jacob and Esau, and when the time of her delivery came, one put out his hand first, about which the Midwife tieth a Scarlet-threed, and then he pulling it in again, the Verse 29, 30 other came forth, being therefore called Pharez, because, as it is said, he broke forth, and then came out his brother, who was called Zarah. The word generally Oleaster. translated a Scarlet-threed here, is by one denied to be rightly translated so, affirming, that it should rather be with a double-threed. Another, that Tostatus. whereas a Scarlet-threed is commonly taken for a read thread, saith, it is rather to be taken for a black one, because Coccus translated Scarlet, is properly the name of a black silk so died, that the colour cannot be washed off again, and unto this he applieth that, Esay 1. 18. If your sins were as scarlet, I will make white as wool. But both {αβγδ} signifieth Scarlet, as well as double, and therefore this being the common exposition it is better to follow it, and a Scarlet-threed, as one noteth, was now used to set forth the dignity of the Musculus. Plin. lib. 9. c. 41. Lib. 21. c. 8. primogeniture. And Pliny writing of the Coccus, saith, it is a read grain of Galatia of greatest estimation: again, he saith, that the colour of the Coccus is like to that of the Rose, then which nothing is more grateful to behold. For the name Pharez, signifying division, the Pharisees afterwards took their name from the same root, because they counted themselves holier then others, and were divided from them. For the words used by the Midwife: How hast thou broken forth! this breach be upon thee. In Hebrew {αβγδ}, so that the name Pharez came from the word used by her. The meaning is, Why hast thou broken that Membrana, or Secundina, wherein thou wast held in thy mothers Calvin. Vatablus. Chald. Paraphrast. womb? A breach upon thee, These words, saith Vatablus, are taken by some, as a curse. The Chaldee Paraphrast, How great fortitude hast thou, that thou shouldst prevail! Some Hebrews, why hast thou strengthened thy strength! It was a speech of admiration, his brother being betwixt him and the coming forth, how he should get the precedency thus For the name Zarah, that signifieth oriens, because he seemed to have come out before the other. Touching the mystery of this place, all ancient Writers agree, that these things were figurative, yea Chrysostome himself, who is very little in allegorizing, Hom. 62. in Gen. yet will needs have an allegory here. For upon this place he saith, We must not inconsiderately pass over the things delivered in the holy Scriptures, nor superficially salute them, but pierce into the profundity of them, that when we know the riches that lye. hide there, we may glorify God, who doth so wisely dispense all things. For if God had not meant some more mystical thing by that which is done here, it could not have been, that Zarah should have pulled back his hand, and have given way to his brother to come out first. But when he cometh to set down the mystery, he saith, Abel, Enoch, Abraham and Noah were figured out by Zarah, but sin increasing, the law was given, and because it could not give life, Christ came, who was figured out by Pharez, whereby, as I take it, he meaneth, that as Zarah was interrupted, that he could not come forth by the intervening of Pharez, so justification could not be but by Christ coming into the World. Theodoret to the same effect saith, As Pharez came forth, Zarah pulling back his hand, so the law came between those that at the first were studious Theod. quaest. 95. in Gen. of virtue& piety, and those under the Gospel, who by Christ were perfected Irenaeus saith, that Zarah was a figure of that people, which is uncircumcised, iron. lib. 4. de haeres. c. 42. beginning with Abel, Enoch, Noah, &c. but then giving way, that his brother might be born, that is, the Jews, who were circumcised, they come forth again in our Saviour Christ, whose bloodshed was figured out by the read thread. Thus they, but the most common received Allegory by Isidore, cyril, Rupertus, Rabanus, Ferus, &c. is, that Zarah figured out the Jews, and Pharez the Gentiles: for as Thamar signifying bitterness bare them both, so Christs Rupertus. Passion which was most bitter, was the original of the Church both of the believing Jews and Gentiles. And as Zarah first offered to come forth, &c. so the faith of Christ was first preached to the Jews, but they going back, to the Gentiles, who embraced it, and when blindness shall be taken from the eyes of the Jews, they shall be born unto Christ also, and be called Zarah, oriens, because they shall look unto Christ, who is oriens. Thus Rupertus: Cyril Cyril. not differing in substance, saith, that the Jews signified by Zarah began to forth, when by sacrifices and prophecies they foretold the Passion of Christ, figured out in Zarahs read thread, but the fullness of time coming they would not believe, and then the Gentiles by faith got the precedency. Ferus& Rabanus Ferus. beginning the Allegory higher say, that Tamar signifying bitterness figured out repentance, Er and Onan those, that either before the law or under the law would not repent, and therefore were destroyed. Rabanus saith, that Rabanus. Er signifying pellis, and Onan their bestow, set forth two sorts of Kings, the one of bloud-shedders and such as did much hard-heartedness, the other of those that did no good. Both these are destroyed, and then although Shelah lived, that is, the tribe of Judah continued, it had no King, till Judah, as both Ferus and Rabanus say, that is, Christ came to his sheep, and begetteth of Tamar, that is, by faith and repentance, two sorts of people, &c. as before. And Rabanus prosecuteth this Allegory yet further. But that which hath been already said shall suffice, the rest not being worth the naming. CHAP. XXXIX. HEre Moses returneth again to the history of Joseph, repeating first his bringing Verse 1. Verse 2. Verse 3. Verse 4. Verse 5. Verse 6. into Egypt, and selling to Potiphar, which was spoken of, Chap. 37. 35, 36. And then he declareth how the Lord prospered him in every thing that he took in hand, insomuch that his Master observing it made him over-seer of his house, and put all that he had into his hands, and it is added, that he knew not ought which he had, saving the bread, which he did eat. Thus when Joseph was removed far from his fathers house, God yet was near unto him to bless him and his labours in, such manner that all might see the favour of God to be greatly towards him. And by this means God wrought for his preferment in Potiphars house, thus comforting him against the misery, unto which in this his captivity and servile estate he was exposed. In like manner jacob serving Laban had been blessed before, and Laban for his sake, and so to have a servant fearing God is the way to enjoy his blessing. But whereas it is said, He knew nothing that he had but the bread which he ate: Some, saith Luther, refer Luther. it to joseph, as spoken of him, as if it were meant, that for all his fidelity and good service that he did to his Master, he had none other food, but as other servants dry bread to live upon, being notwithstanding through Gods blessing faire and well-liking, as Daniel and his fellows were afterwards, being fed with nothing but pulse. But it is plainly spoken of Potiphar the Master, and not of joseph the servant, as is further expressed, verse 8. and the meaning is, that he meddled not with any thing that he had, nor looked after it whether cattle or money, layings out or receivings, the taking in or letting go of servants, selling or letting, but onely with his daily diet, appointing what meat he would have made ready, whether of this kind or that, or in greater or less quantity, as he meant to have more or less company at his table: for bread is commonly put for all manner of food. Vatablus saith, He took Vatablus. no care about any thing but about eating and drinking, or that he reaped none other fruit of all which he had. Some, he saith, hold that this is spoken, in respect of meat, which the Egyptians would not eat with the Hebrews. And Luther saith, that some Hebrews more absurdly hold, that by bread his Aben Ezra Chap. 43. 32. wife is to be understood, as is further explained, verse 9. bringing for this purpose that of the wise man, Prov. 9. 17. stolen waters are sweet, and bread eaten in secret is pleasant. The most genuine exposition, and free from straining is that which I first delivered. That joseph should thus have all committed unto him was Gods singular providence towards him; seeing, how excellent parts soever be in strangers, yet men are more inclining to commit their affairs to the trust of those that are bread and brought up about them, and not unto such. But lo now, in the midst of his prosperity God hath another great cross to exercise him withall, Potiphars wife by his permission, becometh an Instrument of the greatest misery unto him, that had yet happened. She beholding the beauty and good proportion of Joseph, being now in the prime Verse 7, 8, Verse 9, 10, &c. of his age, tempted him to lye with her at sundry times, and being denied, grew more urgent upon him, insomuch, as that when he was alone, she caught hold of his garment, but he leaving it in her hand, fled from her, whereupon she crieth out, and telleth both the whole family and her husband at his coming home, that this Hebrew servant came in to mock her, but she cried out, and then he ran away; whereupon Potiphar being incensed, putteth him in prison. These things were done most probably about the 27 year of Josephs age, because at 30 he stood before Pharaoh, and before that he had been sometime in prison, before that the Kings chief Butler and Baker were committed, and after their release, he abode there still two years. It was a most strong temptation, forthwith he was now assaulted, to be desired by his Mistris whom if he would satisfy, he might both have pleasure, be secure as touching the disclosing of it, and have her great favour for his further benefit, but in case he would not he might certainly expect some great evil by her means, yet such was the virtue of this young man, as that he could not by any such consideration be moved to sin against God. A notable example of chastity to be followed by all others, and to follow which there is encouragement enough in the success, which he had, after that for a short time he had unjustly suffered. Of such chastity also was Susanna. And Valerius Maximus Valerius Maximus, lib. 4. writeth of one Spurina, a most comely young man amongst the Heathen, an Hetrurian, that because he was desired by divers women, he cut and disfigured his face, preferring rather deformity for the assurance of his sanctity, then beauty to ensnare the eyes and hearts of any, and hereby he took away that suspicion, which was in jealous husbands and parents. Rupertus praiseth Joseph, as expressing four virtues in this one thing; temperance, Rupert. lib. 8. in Gen c. 33. in that he refreined from his Mistris tempting him; justice, in that he would not do this injury to his Master; fortitude, in that being solicited from day to day, he could not yet be overcome; and wisdom, in that he preferred with a little temporal loss of his garment to cast far from him the fire that might have been dangerous to his soul. That which is here related touching joseph and his Mistris is excellently drawn into an Allegory by Gregory and Rupertus thus. As joseph was comely and beautiful to behold, so Gregor. Rupert. Psal. 45. was Christ to the spiritual eye: but as Josephs Mistris affencted him to satisfy her filthy lust, so the Jewish Synagogue was affencted to the Christ to come for a worldly benefit, imagining, that he should be a most mighty Prince, ruling after the manner of an earthly Emperour over all, and advancing to great dignity his own Nation. But as joseph being desired by his Mistris, resisted her unlawful desire from time to time, and at last left his garment with her and fled; so Christ would not satisfy the Synagogue in this respect, but leaveth unto her desiring him, that is, their imaginary Christ most earnestly, his exterior garment, as it were, of the letter of the Scripture not being understood. The Synagogue then complaineth as this woman to her husband, and sheweth this garment, that is, argueth and disputeth out of the Scriptures not understood against Christ before the high Priest, being as it were her husband, and he being incensed, procureth his apprehension and crucifying, and consequently his going into the Sepulchre, as it were into the prison. But as joseph, he was not held there, but after a while, delivered both himself and others, for by death he destroyed him that had the power of Heb. 2. 15. Rab. Maurus. death, that is, the devil, &c. Rabanus Maurus hath both this and another out of Isidore, which I do not so approve of, and therefore omit it. Joseph being committed to prison was still blessed of God, so that the Keeper Verse 21. put all his prisoners under him, and he did all that was done there; Or as the Chaldee Paraphrast hath it, all was done according to his word, or as he Vatablus. appointed. It is a marvel, saith Calvin, that the Prison-keeper durst express Calvin. so much favour to a man with whom Potiphar was so greatly offended, but it is likely, that Potiphar soon understood the truth of the matter, and so was somewhat appeased, but would not release him yet for the disgrace, or he was held by God from prosecuting him with wrath. And haply Joseph told the Prison-keeper, how unjustly he was accused and committed, so that finding God to be with him, he passed not for the crime objected against him. Thus, as Ferus noteth, the just lose one friend, but gain another, may be shut Ferus. up in prison, but cannot be shut from Gods favour, they are even as Rulers in their bonds, as joseph was. And this also may well be applied unto Christ, he was first set over prisoners, that is, sinners bound with sin, and the poor, healing the one, and preaching comfort to the other in his humbled estate, being afterwards more highly exalted in heaven, as Joseph in Egypt: thus also Ferus, who followeth Rupertus, addeth moreover, that all the prisoners wee delivered to Christ coming into the prison of hell, that is, all the fathers, and by him were then delivered. But we have no warrant of Scripture for this, but for the contrary, that the faithful went to heaven in soul at the time of their departing hence, as since, so before the coming of Christ, seeing there be no luke. 16. more places mentioned but heaven and hell, and whoso is cast once into hell, can never come out again. CHAP. XL. JOseph being thus favoured through Gods blessing by the Prison-keeper, after that he had been there a certain time, but how long it is unknown, the chief Verse 1, 2, 3. Butler and Baker of the King were upon his displeasure against them committed likewise. What offence they had done is not set down, but the Hebrews who are full of fictions, say, that he found a fly in his cup and a ston in his bread, and for this being wrath at their negligence, he sent them to prison. Hebraei. But it was certainly some greater offence, or else one of them should not after this have been hanged as he was. The vulgar latin, verse 1. inserteth, which is not in the Hebrew, two Eunuchs. These being thus committed to ward in the prison of the Captain of the Guard, the Captain of the Verse 4. Guard set Joseph over them: in the vulgar latin, The Keeper of the prison set Joseph over them, these, saith Pererius, were all one, but Calvin noteth a reconciliation Pererius. Calvin. now in the Captain of the Guard unto Joseph, or else that there was a new Captain at this time, which he saith is not so probable. It is not likely that one man supplied two offices, as Pererius saith, but that Joseph having all the prisoners committed to him before by the Keeper of the prison, so that he did all now there, these men being sent in by the Captain of the Guard, were delivered to Joseph as the jailers Deputy, the Captain not taking any particular notice, who this was, and so he might be said to have set Joseph over them, because he sent them to prison, where they came under the Jaylor or his Deputy. For if Potiphar, Josephs Master had been reconciled unto him, he would not doubtless have kept him still in prison two years more, but have set him at liberty, though not immediately for some reason before rendered, yet in process of time, which he never did. For the time of the continuance of these two Officers in prison, it is said to have been for a season in Hebrew {αβγδ} certain dayes, in the translation followed by Marlorate a year, but they were deceived, saith Calvin that so rendered it, because this word setteth forth a long time, but it is uncertain how long. The two Officers of Pharaoh being thus in Ward, dream each of them his Verse 5. Verse 6, 7, Verse 8 dream in one night, which made them sad and pensive in the morning, then Joseph demandeth the cause, they told him that they had dreamed, and wanted an Interpreter. But he put them in good comfort, because he said interpretations were of God, and bad them tell him their dreams. Dreams, saith one, either are natural coming from the humours of the body, or things in Sebast. Munsterus. the fantasy, or spiritual; and these are either divine or diabolical. This was a divine dream coming from God, which is always such, as that it leaveth an impression in the mind, so that he which hath such a dream cannot be quiet, but is much troubled, till he understandeth the meaning thereof, as in these men, and in Pharaoh afterwards, and in nabuchadnezzar. And always as Ferus noteth, when a dream cometh of God, he doth either reveal the Ferus. meaning by his spirit, or sendeth some other to interpret it, when therefore it is not so, we should pass over dreams as vain, and not be troubled at them. And he noteth in that Joseph being himself a prisoner, yet is cheerful, and cheereth up his fellow-prisoners, what the comfort of a good conscience is to a just man, nothing can daunt or dismay him, when others being in the like case are sad and heavy. Then the chief Butler telleth his dream, saying, A Vine seemed to be before Verse 9, 10, Verse 11. me having three branches, these I took and pressed them into Pharaohs cup, and gave it into his hand. And Joseph expoundeth it, saying, The three branches are three Verse 12, 13 dayes, within three dayes shall Pharaoh restore thee to thy place. But think on me, and make mention of me to Pharaoh to bring me out of this house. For I was stolen out of the Hebrews land, and here have done nothing, for which they should put me into the dungeon. Joseph had been upbraided by his dreams, behold, said his brethren, here cometh this dreamer, but now he beginneth by expounding dreams to grow famous. Saint Augustine following the Hebrews saith, that Joseph sinned in August. Serm. 82 a● Tempore Sine ulla dubitatione credendum, quòd Deus pro castigatione sancti Joseph non permisit magistrum pincenarum rec●rdari eorum, quae exeunti ipsi de carcere supplicaverat. Heb. 12. Revel. 3. Luther. Calvin. seeking deliverance, as a reward for this free gift of God bestowed upon him to expound dreams, and therefore for a chastisement it is certainly to be held, that he kept the Butler from speaking of him to Pharaoh, although he were entreated, and he was held after this two years more in prison, that he might learn, that his deliverance was to be sought of God, and not of man, according to that, God doth chastise every son whom he loveth. But by Luther and Calvin, and others Joseph is herein justified, because, as Calvin saith, he conceived this to be the means of his deliverance, which he ought not to neglect. For as misery is patiently to be born, so when God prophesieth any way of help, not to use it, is to tempt God. Joseph might well conceive now that God had given him this gift of interpreting dreams: that he would raise him up to a better estate, as before by dreams was revealed, and therefore he might subtilely desire to have it spoken of, and I doubt not but God who gave him this gift, stirred him up thus to move the chief Butler, that his innocency might come in remembrance before Pharaoh, and indeed the event sheweth no less, in that afterwards by the Butlers making mention of him to Pharaoh, he was delivered and advanced, although for his further exercise he was kept still in prison two years. And as Chrysostome noteth, this made for Joseph, that he came not out now, but afterwards with the greater honour, although he approveth his request made to the chief Butler for a present delivery. He saith, that he was stolen, meaning by his brethren, making a servant of him when he was free, and robbing his father of him whose he was, for the Amalekites stolen him not, but bought him of them. Out of the Hebrews land he saith, and not out of the land of Canaan, because as Musculus Musculus. saith, the Hebrews were well known to the Egyptians, as being of chief note there. When the chief Baker heard this, he told his dream, saying, Me thought Verse 16, 17 I had three white baskets upon my head, and in the uppermost of them were all manner of bake-meats for Pharaoh, and the birds did eat them out. And Joseph said, Verse 18, 19 the three baskets are three dayes, at the end of three dayes Pharaoh will take thy head from thee, and hang thee upon a gallows, and the birds shall eat thy flesh. To expound this dream Joseph knew would be most unpleasing, yet being Calvin. by God appointed, he readily doth it by a kind of prophetical licence, and so must all Prophets set up by God, they must not onely speak pleasing things, but denounce even the sentence of death where God would have them, or else they shall be judged as unfaithful. And the third day was Pharaohs birth-day, in which he made a feast to all his Verse 20, 21 Verse 22, 23 Marc. 6. servants, and then it was done as Joseph had foretold, but the chief Butler remembered not Joseph. Pharaoh and Herod onely, the one a Heathen, the other most wicked, are said to have feasted upon their birth-day. In profane Writers we red of many. Plato saith, when the King had a son, his birth-day was kept with feasting at the Court, and afterwards yearly in all Asia, where Plato in 1 Alti●i●de. Xenophon lib. 1 de Cyripaedia. he was to reign. Xenophon saith, that the Meds had the same custom before that the Persians reigned in Asia. And the Greeks took it up from them, and the Romans likewise. They then were most licentious and riotous, forgetting God the Author of their life, when they should chiefly have remembered him, saith Calvin, and yet disalloweth not the custom of feasting upon the birth-day. But because there was never any such custom in the Calvin. Church of God, but upon the birth-day of Christ, who brought matter of joy to us all, and the birth of man is in sin and misery, and so such as is rather to be mourned for then feasted for, till he be regenerated: I rather hold with them that censure this custom, as superstitious. The servants to whom Pharaoh made a feast, were his Officers and attendants at the Court, of which these in hold were two, wherefore he sendeth for them, but restoreth onely the one, and condemneth the other, who is hanged, and the birds eat his flesh. This is the first hanging upon a three that we red of, and it was a kind of death which was counted most heinous, wherefore the suffering of our Lord is hereby aggravated, and this death is indeed pronounced accursed of God. But whereas amongst the Heathen they were suffered to hang till the birds ate their flesh, amongst Gods people this was forbidden, no man that was Phil 26. Deut. 21. 23. hanged must be suffered to hang all night, lest the Land should be defiled. Touching the chief Butlers forgetfulness of Joseph, he did herein after the manner of Courtiers, who are so affencted with their own present felicity, and so set upon engrossing the Princes favour to themselves, as that they think no longer upon Joseph in prison, neither care they to speak of any thing but what may please the Prince before whom they stand, to obtain the more favour to themselves onely at his hands. As in all other things hitherto, so in that which is here related, Joseph was also a figure of Christ Jesus. For as he was comfortable to his fellow-prisoners sorrowing, and cheered them up: so Christ did the daughters of Jerusalem weeping for him, as Ferus hath it, but especially his Disciples, by telling Ferus. them of the comforter. And as Joseph spake comfort to one of the two with whom he suffered, but not to the other: so Christ dealt by the two thieves that were hanged together with him, and to one sort of people he shall speak terror at the last day, and to the other comfort, saying to them, Go, ye cursed; to these, Come, ye blessed. These, as the Butler, see the Vine Christ with three branches, godhead, soul, and body; and these branches are pressed out in the passion of Christ believed in, and as three dayes were set to him, so there are three marks of the elect. 1 To live inoffensively, and yet to suffer. 2 To love all the good, and to joy in the good of all others. 3 To hate sin in himself and in others. Contrariwise, the cursed are pressed with sin, as the Baker with baskets, for sin is like a talent of led; and as he had three dayes set to him, so they have three marks. 1 They live in sin, and yet prosper. Zach. 5. 2 They hate the good. 3 They are hardened in sinning. Or Joseph giving different interpretations setteth forth Christ diversely foretelling of the Gentiles and of the Jews; of the Gentiles that they should be received: of the Jews, that they should be blinded and rejected. Thus Ferus. Rupertus Rupertus. saith, that here are figured out the elect received to mercy, and the reprobate condemned to hell out of the same corrupt mass of mankind. For as here two alike offenders are diversely dealt withall, so we being all sinners by Adams transgression, God yet chooseth some out of his mere mercy, and rejecteth others out of his Justice. And as no man can tax Pharaoh for this, no more can they the Lord, he condemneth not all, because he should then be all severity and justice, neither doth he save all, for then he should be all mercy, but some he saveth, and some he condemneth, that he may appear to be as he is, Mercy and Justice, and be so celebrated throughout all generations. And hereby also doth Ferus approve the Lord his proceedings. CHAP. XLI. JOseph being neglected by the ungrateful Butler, at the end of two years is delivered by a new occasion offered of God. Pharaoh the King dreameth, and none but he can be found to interpret his dreams, wherefore he is sent for, and having interpnted them is highly promoted. Pharaoh, as Ferus noteth Ferus. was a good King, and although he were an Heathen man, yet he was not without the knowledge of God, as appeareth in, that he speaketh of him as the author of the wisdom that was in Joseph, v. 38, 39. Pharaoh was the common name of every King of Egypt successively until the time of Alexander the great, as Caesar is the name of every Roman Emperour. Pharaoh signifieth a revenger, and so was a fit name to put the King in mind of his duty, to punish the wicked, and to defend the just. Two years passed, before Verse 1. that Pharaoh had these dreams, or Joseph was any more thought upon by his chief Butler, a long time for holy Joseph to endure imprisonment, and to be left without any appearance of that raising up, which was promised. But when things seem to be most desperate, God is nearest at hand to deliver his servants out of all their troubles. Pharaoh saw in his dream seven fat kine feeding in a meadow, and after them Verse 2. Verse 3. Verse 4. Verse 5. Verse 6, 7. Joseph lib. 1. antiquit. Calvin. Si●otemus hoc descrimen, non mirabimur quaedam ●racula prophanis hominibus esse communia, quamvis spiritualem vi●ae doctrinam quasi haereditatis suae thesaurum possideat Ecclesia. Vatablus. Verse 8. other seven kine lean and ill-favoured, which ate the first seven up, and after that seven ears upon one stalk rank and good,& after them seven ears blasted with the east-wind, that ate them up. Josephus counteth the two years, at the end of which Pharaoh had these dreams, beginning at Josephs first coming into the prison, But this is contrary to the text, beginning them from the time of the Butlers deliverance. Calvin noteth here, that God sometimes hath revealed his will unto Heathen men, touching temporal things, although the meaning was by them to be sought elsewhere, and therefore it is no marvel, if amongst them there have been Prophets; for the spiritual doctrine of life hath still always been possessed by the Church, as the treasure of her inheritance. And saith, that the dream was doubled for two causes. 1 To stir Pharaoh up the more to inquire the meaning. 2 That more light might be given to the thing signified: forsomuch as the vision of the ears of corn did more lively set forth the plenty and famine to come. That which is translated coming out of one stalk, Vatablus saith, is rendered by some, growing up into one stalk. In the morning after these dreams Pharaoh was troubled much, and sent for all the Magi, telling them his dreams, but none could interpret them. The trouble in Pharaohs mind about these dreams, saith Calvin, was a prick left by God to stir him up to inquire, and the seal as it were of the Spirit, that they Calvin. came from God. But in that he sent to Wizards, he put himself into the Devils snare, and so took a course to be left in darkness without the fruit of these Revelations, although he thought these men to be Prophets of God. In the East, saith Luther, they had their Magi, in Babylon their Chaldees, Luther. in Greece their sophy, and amongst the Romans their Wise men, every country had his Doctors, who taught their religion and arts good and bad. And some such were maintained at the Kings charge, that having them ready at hand, they might make use of their wisdom and learning, as occasion served; for by counsel and wisdom a kingdom is established. nabuchadnezzar did thus afterwards, for he brought up Daniel and his brethren in the learning of the Chaldees. And therefore as Ferus well noteth, by those heathens Ferus. Christian Princes may be reproved and other great persons, amongst whom wisdom and learning is not in estimation, but the foolish and illiterate are as well preferred about them, as such; it is a certain sign of a kingdom going to ruin. Whereas all the Magi& wise men of Egypt can say nothing, it is to be imputed to Gods Providence, for the good of Joseph, for whose sake chiefly Pharaoh had these dreams; for it is strange, that the dreams being told, they did not according to the readiness of their wit, invent some interpretation, which a credulous King might have gone for currant, but God held their tongues and wits that they were all silent, which was for the greater good of the King. And hereby he was doubtless whetted on the Calvin. more to inquire, as concerning the thing most difficult to be understood, when all these professors of wisdom were stunded at it, v. 9. Then spake the Verse 9, Verse 10, 11 Verse 12, 13 Musculus. chief Butler, and told Pharaoh, that there was a young man, an Hebrew, and servant to the Captain of the Guard, who had interpnted his and his fellowes dreams truly. This said the chief Butler now, as Musculus noteth, not in way of gratitude to Joseph, but it being wrested from him, lest, if he being silent, the King should have come to know of it by some other means, and so he should have again incurred his anger. In telling of joseph he beginneth with a remembrance of his old offence, for which he was put in Ward, that he might magnify the Kings mercy the more, for his deliverance. They are deceived, that expound this of his fault of ingratitude against joseph, as if he had now confessed that, for he meaneth his fault against the King. Then Pharaoh Verse 14. Calvin. sent and they brought Joseph out with speed, and he shaved himself, and changed his garments; and came to Pharaoh. Here we may see, saith Calvin, what necessity will make men do, a proud King and his vain Courtiers, that would not otherwise have heard a Prophet of the Lord, if he had come to speak unto them, fearing that some danger might be by these dreams portended to the whole kingdom, do now come running for a stranger, and that a servant, and an Hebrew, when as the Egyptians were held to be the wisest of all peoples, and with all diligence harken what he will say. And thus it fareth commonly with all profane men, they earnestly desire the Preacher may be brought unto them in their sickness, when as in their health they have not regarded him. He lay squalidous and neglected it seemeth in the prison, wherefore being now to come before the King, he is by barbing and putting on better apparel prepared. It was an usual thing of old not to cut the hair in time of sorrowing, as we may see in Mephibosheth, 2 Sam. 19. 24. and T. Livius lib. 6. and Plutarch. in Caton. Uticen. speak of the like, but by shaving understand cutting in a seemly manner. Joseph little thought of this, till they came to the prison for him, but behold, now a great sudden change, Ferus. he that was before neglected, is sought unto and attended by the Kings own Ministers, and brought to the Court to give counsel to the King, his affliction had been long, but now his advancement is greater then he expected or desired. It would have contented him well to have been set at liberty onely; but thus they that patiently suffer much and long, may comfort themselves with an expectation of the greater glory in heaven. Then Pharaoh told Joseph of his dreams, and how none could interpret Verse 15, 16 them: but Joseph telleth him, that there is a God, which shall give Pharaoh an answer of peace: in the Hebrew it is, shall answer peace to Pharaoh, which Vatablus Vatablus. saith, is spoken by way of wishing, as if joseph had expressed a desire that it might be good, which the Lord shewed to Pharaoh in his dreams, Iosephus Joseph. saith that Pharaoh both dreamed, and had his dreams expounded to him in his sleep, but had forgotten the interpretation; but this is his own fiction. Pererius saith, that joseph certainly had Pharaohs dreams, and the interpretation Vatablus. Calvin. revealed unto him, before he came to Pharaoh, or else he could not have told him, that God would speak peace to Pharaoh. But others hold that joseph knew not his dreams till he had told them, and spake thus by an Hebraism, as wishing that they might portend all happiness to Pharaoh; to whom I rather assent: because it was not necessary, Pharaoh remembering his own dreams, that they should be revealed to joseph. He had had former experience of Gods mercy this way towards him, enlightening him to see into the meaning of dreams, and therefore he hoped of the like at this time, which maketh him so confidently to answer, that God should speak peace to Pharaoh, by enlightening him, through him a poor Organ, in the understanding of those dreams, whereupon his mind now troubled should be quieted. The word translated, It is not in me; is {αβγδ} besides me, as if he had said, I shall interpret them, but not through mine own wisdom, but by Revelation from God. The Chaldee paraphrast therefore hath it, not by my wisdom, but from Chald. Paraphrast. the face of the Lord, peace shall be answered to Pharaoh. And fit it was, that Joseph should thus answer him, because he had said, I have heard say of thee, that thou canst understand a Dream, and interpret it, as if by his own sagacity he had been able thus to do. And Trogus Pompeius writing of Joseph, that being Trogus Pompeius lib. 36. sold into Egypt by his brethren, in a short time he studying the art Mgick attained to such skill, that he could interpret all Dreams, and wrote a Book of the understanding of Dreams, and told of the barrenness to come in Egypt, which made him most dear to the King, and his answers were counted such, as if they had come from God. But joseph removeth the mind of Pharaoh from thinking upon him, to think upon God, thus taking this opportunity to instill some knowledge of the true God into an heathen man. Then Pharaoh telleth his Dreams to joseph, and how that he had told them Verse 17, 18 Verse 19, 20, Verse 21, 22 Verse 23, 24. August. lib. 12. de Gen. Gregor. lib 11. Moral. in Job. to the Magicians, but none could interpret them. In these Dreams, although the plenty and famine to come were set forth, yet because Pharaoh understood them not, he had not this revealed to him after the manner of Prophets, but joseph, who expounded them, was the Prophet, as both Augustine and Gregory do teach. And this plenty and scarcity did not arise from natural causes, as is most probable, for then the Astrologers would have conjectured somewhat of it, but God sent both miraculously, as he now revealed both to come for the good of his servant joseph specially. For Nilus the River was the natural cause of plenty and scarcity there, if it overflowed 16 cubits or more, this betokened plenty, if but 15 or 14 or under, scarcity, and it was never known at other times to keep one constant course seven yeeres together. Then Joseph said to Pharaoh, The dream is one, God hath shewed to Pharaoh, Verse 25. what he is about to do, &c. The dreams were two both in the times and the things seen, but to one and the same effect, and why the dream was doubled, Joseph having expounded it first, sheweth, v. 32. Because the thing is established Verse 32. by God, and God will shortly bring it to pass. 1 Because God would have Pharaoh assured that it should be so. 2 That he would begin it presently, as a man, that in calling one doubleth his name, would have him come to him presently without any delay. Unto these Lyranus addeth another reason, because as Lyranus. Ferus. the kine used for ploughing being lusty or poor, did aptly figure out a good or a bad husbanding of the ground, whereupon ensueth plenty or scarcity, so ears of corn full or withered do aptly figure out a plentiful or scarce harvest. And Tostatus addeth a forth, viz. because plenty standeth not only in corn, Tostatus. but in flesh and milk also, and therefore I think, that by the kine the plenty or want of pasture is set fourth, by the ears of corn plenty or want of corn. There come seven yeers of plenty throughout all the land of Egypt, &c. The seven Verse 29. Ferus. fat kine shewed seven fat yeers, their coming up out of the River, that the ver Nilus should be the means, their feeding in the meadow, the superabundant overflowing of that River upon all the low grounds lying about it, making them to grow as a most fruitful meadow. For Egypt is not watered as other Countreys, by the clouds, but by that River. The seven lean& ill favoured kine, the like unto which had not been seen in Egypt, shewed the famine to come to be greater, then ever hitherto had been, for Egypt was most fruitful, being for the fertility called horreus mundi, and when in times past a famine had been in Canaan, there was plenty in Egypt, as in the dayes of Abraham and Isaac. Again, the coming up of these also out of the River, shewed, that the River overflowing less should be the cause of this famine. Lastly, their being as lean, when they had devoured the fat shewed, that the provision saved in the seven plentiful yeers should not be sufficient to feed men to satiety in the time of famine, but only in a poor sparing manner to sustain life. Now therefore let Pharaoh look out a man discreet and wise, and set him over the Verse 33, 34 whole land of Egypt, and let him appoint Officers to gather up the fift part in the seven plentiful yeeres, &c. It is the manner of the Lords Prophets, saith Calvin, not Calvin. only to declare things to come, but also to give counsel, and to exhort to that which is to be done for the best good: so likewise did Daniel to nabuchadnezzar, whereas the answers of Apollo, and of Magicians were naked always and voided of any such direction. Wherefore he that preacheth to explain the word, but addeth none exhortation, cometh far short of his duty. It was very material, that now a man wise and faithful should be set over the land to prevent trouble: which might come by indiscretion in the time of the famine, which is of such force, as that if the common sort be not provided for, they cannot be kept in quiet, but they will be ready to rise in rebellion, and commit many outrages. Famine is so hard to be endured, that upon a time when a great famine was in Rome, L. Minucius having the care of providing Livius. for the people committed unto him, many of them covering their heads cast themselves into the River Tybur to avoid the tediousness of the famine. But why doth joseph counsel, that onely the fift part should be kept in the plentiful years, and not the one half which might seem more needful? Answ. Although a famine of seven years was to come, yet even in those years the earth brought forth some fruits, and rich men would doubtless store up some corn for a year or two; and lastly, in the time of famine it was not fit, that men should be fully, but sparing fed, all which considered, a fift part taken up by the King might suffice. This counsel and wisdom appearing in Joseph, pleased Pharaoh and his Verse 37, 38 Courtiers so well, that he is appointed to be the man: for can we find saith Pharaoh such a man as this, in whom is the Spirit of God? upon which speech Saint Augustine noteth, that this is the third time, that the Spirit of God is spoken of. 1 Gen. 1. The Spirit of God moved upon the waters. 2. Gen. 6. My Spirit shall August. qu. 143. in Gen. not always strive with man. And the the third in this place. Thou shalt be over mine house, and according to thy word shall all my people be ruled. In the Hebrew it is, At thy mouth shall the people all kiss, that is, Verse 40. Musculus. when thou commandest they shall obey, the word kissing being put for submitting, according to the custom in the East, as Ps. 2. Vatablus saith, that some Vatablus. render it, At thy word shall all my people be armed, and some shall be fed at thy beck. Pharaoh also set joseph over all the land of Egypt, and taking the ring off Verse 41, 42 his hand, he put it upon Iosephs hand, arrayed him with fine linen, and put a gold chain about his neck: Somewhat like to this was that which Belshuzzar Dan. 5. 29. Musculus. did to Daniel, and easter 3. 10. and ch. 8. 2. Hereby saith Musculus, Pharaoh did inaugurate joseph into the principality spoken of, for by giving him his ring he gave him authority to seal what he pleased, by the fine linen which was most pure and white, brought thither from India, and used onely by Princes, Nobles and Priests, he set forth his nobility, with which he was now endued, and by the gold chain used to be put about the neck of one that had done some famous exploit, as a token of his excellent virtue, he shewed, that joseph was a man highly to be esteemed of for this. Pliny saith, that unto the Plin. lib. 1. c. 33. time of the Trojan war rings were not used, because Homer maketh no mention hereof, and that the East and all Egypt sealed not with a ring, but wrote letters onely. But this is contrary to Moses, who saith that Pharaoh put his ring upon Josephs hand, which was 600 years before that war of Troy. The giving of the Kings ring off his own hand to another, was construed to be a sign of principality given by Alexanders act, who lying speechless, gave the ring off his hand to Perdiccas, whereby it was judged, that he meant he should reign after him, although whilst he could speak he would nominate no successor, but said, his Empire should be to the best. Amongst the romans a gold ring was a sign of one that had the order of Knighthood, and by Lotharius the second, it was afterwards for the advancement of learning allowed unto doctors together with a scarlet vesture. For the fine white linen here spoken of, and with which Princes were went to be clad, purple came since in use. Pliny saith, that there was certain fruit growing in Egypt, called Xilinon, of Plin. lib. 18. which this linen was made, it being therefore called linum Xilinum. And he made him to ride in the second chariot that he had, and they cried before Verse 43. him, Abrech, bow the knee, &c. By his second chariot understand that, wherein the King used to let him ride, that was the second man in the kingdom, a chariot doubtless most sumptuous of all others, next to that wherein the King road alone. If any shall doubt, whether a servant of God might wear such rich and costly Calvin. things, and ride in this state; it is not to be doubted but that being a Prince he may, not to make ostentation of his bravery, but to set forth the dignity of his place, keeping still in him an humble and modest mind. For Joseph must now necessary accommodate himself to his place: where such necessity is not, a virtuous mind will rather prefer the cutting off of these superfluities. And they cried before him; here, saith Luther, is the acclamation of people set Luther. forth, that nothing might be wanting to his honour. The Septuagint followed by the vulgar latin have it, An Herald proclaimed or cried before him; but in Hebrew it is in the plural number, they cried. The word translated bow the knee, is {αβγδ} Abrec, which is altogether omitted by the Septuagint. This Chald. Paraphrast. Hieron. tradit. Hebr. in Gen. Thargum Hierosolym. word, if it be Hebrew, may be translated the father of the King, as some have it, of {αβγδ} Father, and {αβγδ} the King, or a tender father, because {αβγδ} signifieth also tender, so Jerome, and the Thargum Hierosolymitanum renders the words thus, They cried before him and said, Let the father of the King live, who is a Prince in wisdom, and tender in years. Aquila turneth it, Bow the knee, and so it is in the vulgar latin, and then it must come of Barac, to bless, or the knee, and this doth Calvin rather approve, and Vatablus, Calvin. Vatablus. saying, that {αβγδ} is put for {αβγδ}. But Calvin finally disliketh a curious seeking after the signification from any Hebrew word, seeing it was spoken by the Egyptians: I prefer the common reading, bow the knee, because the most fit thing to be spoken in this case to stir up all, as he passed, to honour him, as Ahashuerosh would sometime have Haman honoured, easter 3. 2. Then Pharaoh said, I am Pharaoh, and without thee shall no man lift up his Verse 44. ●●●d or foot in all the land of Egypt. This seemeth to be a kind of Oath, as if he had said, As true as I am Pharaoh the King, it shall be thus; none shall execute Musculus. any office in the Common-wealth but by thy permission or admission, because he had spoken before of Pharaoh his appointing officers in all the land, v. 34. unto which this is an answer, as if he had said, I will not, but thou shalt appoint them. And Pharaoh called Josephs name Saphenath Paneah, and gave him A sinath Verse 45. the daughter of Potipherah Prince of On to wife. The name here given by Pharaoh to joseph is held by most to be Hebrew, the first word coming of Saphan occultum, and Paneah being thought by all the rabbis to signify Revelater, for it is no where found again, but onely in this place. And therefore both R. Abraham and R. Solomon, and other rabbis, Philo also, and Josephus, Rab. Abraham. Rab. Solomon. Philo. Joseph. Theodoret. Chrysost. &c. Hieron. de trad. Hebr. in Gen. Theodoret, Chrysostome, Augustine, and the Chaldee Paraphrase render it occulta 〈◇〉 interpres, aut revelator, or is cvi occulta revelata sunt. The Septuagint red it Psomthophanech. But Jerome holdeth the name to be Egyptian, saying that the words do not sound as Hebrew, but as foreign words, and howsoever if they be taken as Hebrews, they signify the revealer of secrets, yet in the Egyptian tongue they signify Servator mundi, and therefore in his translation which is the vulgar latin, he rendereth it so, and to make it more plain, it is there added, He called him in the Egyptian tongue Servator mundi. And although most be for the other, this seemeth most probable to me, because the King of Egypt gave him this name, who, it is most likely, would speak in his own language. Whereas Calvin prefereth rather the passing of these words Calvin. over without translating them, because the Septuagint not knowing what exposition to give them expounded them not, this is as if by diligent inquiry one might not learn out the meaning of the foreign words, which others having better means to know them before, have not expounded. The Septuagint translated for the King of Egypt; and therefore no marvel, though witting they passed over Egyptian words uninterpreted, but Jerome writing for us that knew not that language, hath done well to search into the meaning Hieron de tradit. Hebr. Tra●u●● Hebraei, emptum suisse Joseph à Phutiphare ob pulcbritudinem in our peministerium,& à Domino ●ir●libus ejus arefactis, postea electum esse in morem Hierophantum in Ponti ficatum Heliopoleos. Chrysost. hom. 63. in Gen. August. qu. 136. in Gen. for the common good of the Church. For the wife given to Joseph, she is thought by some to have been his Master Potiphars daughter, so say the Hebrews, and Jerome following them, who, he saith, relate the story of Poliphar thus: He bought Joseph for his beauty in turpe ministerium, but God in judgement caused his member hereupon to whither,& being now an Eunuch, he was chosen after the manner of the Hierophants to be chief Priest of Heliopolis. And to Jerome subscribeth Rupertus, Historia Scholast. and Tostatus. But Chrysostome saith, that he was not the same Potiphar, but another man; and therefore to distinguish him, it is added, Priest of Heliopolis. So likewise Augustine, who argueth against the other, because Heliopolis, whereof he is not onely said to be Priest, but wherein, and so he must needs be resident there, was 20 miles distant from Memphis, where the Court was, and the office of the other Potiphar, Captain of the Guard required his attendance: and because the Priests of Egypt were not wont to serve elsewhere, or to bear any other office but onely in the Temples of their Gods; and lastly, if this had been the same Potiphar, Moses would not have passed it over in silence, as being a circumstance setting forth yet more his honour, that he to whom be had been servant was now glad to mary his daughter unto him. Philo also Philo. Joseph. Lyranus. Musculus. and Josephus speak of him as another man, and Lyranus noteth, that it is not the same name, for the first is Potiphar, this Potiphera; so likewise Musculus, who addeth, It is improbable, that Joseph would mary the daughter of so wicked a woman as that Potiphars wife. And hereunto do I assent, and I cannot but think jerome worthy of blame for leaning so much to the fabulous traditions of the Jews herein, as therefore to go against all other Expositors and the plain text. For Priest which is in our translation, Calvin hath it, Prince Calvin. of On, not doubting but that he was a principal man in that Kingdom, and governor of that City; wherefore the Chaldee Paraphrast rendereth it Prince of On, and so Pagninus and Vatablus turn it, but in the vulgar latin and in the Greek it is Priest, and both Philo and Iosephus affirm him to have been Priest. The word {αβγδ} here used signifieth both, and because the chief man in that City, being otherwise called Heliopolis, the City of the Sun, wherein the Sun had a Temple, and an Idol was worshipped, was a Priest; it is most probable, that the chief Priest of that place is here meant, but he was doubtless a man of great and high place, that joseph might count it a preferment to have his daughter bestowed upon him: and hereby it is likely, the King sought to draw his mind from his own country to Egypt, that he might fixedly abide there, and not think upon departing at any time to his fathers house. On, of which he is said to be Priest, that was now father in Hieron. de locis Hebr. Strabo lib. 17. law to joseph, was otherwise called Heliopolis, as jerome saith, and as Strabo saith, here was a Temple of the Sun, and Mneus an ox was worshipped, as Apis was at Memphis, and that anciently it was a City of Priests, and of such as studied Philosophy and Astronomy. If it be demanded, how joseph could lawfully mary with such a woman? Luther answereth, that it is not to be Luther. doubted, but he instructed her in the knowledge of the true God, and he must now yield to necessity, marrying in that country, where God had placed and so highly promoted him. And Joseph was 30 years old, when he stood before Pharaoh, and he went out, Verse 46, 47 Calvin. and the land brought forth corn by handfuls, &c. The age of joseph, saith Calvin is here spoken of. 1 That it might appear how long he had suffered, even 13 years. 2 That Gods wonderful mercy towards him might be acknowledged, in that he being so young, so large a dominion was committed unto him, which is not a thing usual, but unto age and experience, and yet this was without the envy, and with the good liking of all men, unto which may be added, that we might know how long he enjoyed a prosperous estate, even 80 years, for he lived in great honour till the year 110 of his age, so that the time of his misery was nothing to that;& in like manner may every godly man comfort himself, for after misery for a time he shal come to joy for ever. Again, because Joseph being young, excelled in wisdom and all manner of virtue, youth, as Chrysostome saith, appeareth hereby to be no excuse for those that Chrysost. hom. 63. in Gen. would excuse themselves thereby: for he was taken from his parents at 17 years old, in the heat of his his youth was tempted by his mistress, pressed with servitude and imprisonment,& yet he continued unmovable as an adamant increasing in virtue, as in yeers. Fiftly, some light is hereby given into the Chronology, touching Jacobs age, when he begot Joseph, and consequently of the time of his dwelling in Canaan. Lastly, hereby is a pattern set forth of a fit age for a man to have authority and office committed unto him; of this age was David when he was made King, and Ezechiel when he was call●d 2 Sam. 5. luke. 3. 23. Numb 6 3, 4. to prophesy, and John the Baptist, and Christ, and the age of 30 was a time set by the Lord, as a mature age to enter into a ministerial office. There is indeed another age set, Numb. 8. 24. viz. the 25 year of a mans age, but that was to be taken into that ministry to be instructed, five years after which he might fully execute that office. Before that a man cometh to maturity of years, there is danger in admitting him to an office. For Wo, saith Solomon, to thee, O Eccl. 10. Esay. 3. Land, when thy King is a child, and it is spoken of as a judgement to a Land, when children are made their princes. Gregory upon the age of Ezechiel, when he was called to prophesy, viz. at the age of 30, saith, This sheweth that the Gregor. in Ezech. cum primùm suut juventutis nostrae tempora, à praedicatione cessandum est,& vomer linguae nostrae prosciudere non audeat terram alieni cordis. Nam ut arbusta plantata, si prius in terra radicata non fuerint manu tacta citiùs arescunt,& si semel radicen● sixerint, manus ea tangit& nihil officit, venti impellunt, nec tamen impellentes laedunt, &c. Verse 47. Vatablus. Verse 48. Verse 49. Verse 50. Verse 51. Verse 52. word of doctrine according to the use of reason is onely in a perfect age. For Christ himself, although he asked questions at 12, yet he taught not till 30, though he always teacheth the Angels in heaven. And Moses saith, Thou shalt not plow with the first-borne of thy Kine, hereby meaning our tender age, wherein we may not plough by teaching, for in our youth the coulter of our tongue should not dare to cut the earth of another mans heart. For as young plants before they be rooted, if they be handled, whither, but when they are rooted, they are not hurt by handling, or by the shaking of the wind: so he that is shaken by teaching in his youth, this being more then he can bear, withereth; and as a wall must have the humidity first dried up, before that any thing toucheth it, or else it is beaten down again, &c. Whereas the example of Daniel, and Jeremiah, and Timothy may be objected, seeing they prophesied very young; he answereth, God by his power can make the tongues of infants eloquent, when it pleaseth him, but it is one thing when we speak of that which is ordinary, and another, when of that which is done by miracle. In that joseph is said here to have gone over all the land of Egypt, it sheweth his great diligence in his office. The land brought forth by handfuls: In the Hebrew, saith Vatablus, it is, ad collectiones, or in acervos, so that great heaps of corn were made of the corn brought forth in these years. And he gathered all the meat of the seven years into the Cities. This was great wisdom in each City to lay up the increase of the circumjacent field, and a great work to make provision of room for this purpose to keep it; whereas he saith, all the food, it is meant, all that was to spare in every of these years. Then he telleth of the innumerable quantity gathered by him, till that it could be no more numbered. that is, by any usual number, Aug. Qu. 137. and how that in this time he had by Asenath his wife two sons, the first called Manasseh, because saith he, God hath made me to forget all my labour, and my fathers house, and the other Ephraim, of {αβγδ} to increase. If it be demanded, whether this were not a sin in joseph to forget his fathers house? Calvin answereth, Calvin. Some resolve it, that he meant onely to forget the injuries offered at home by his brethren unto him, but he rejecteth this as coact, and saith, that joseph did hereby show himself to be drawn by the pleasures and honours of Egypt, that he determined now in effect to exclude himself from the Church of God for them, and he praiseth him onely for his thankfulness to God for delivering him from his troubles, the name Manasseh given to his son, being a monument of his gratitude, and in that hereby he would be put in mind of his former baseness, which is a thing, that proud men being raised up to honour, cannot endure should be remembered. I cannot think with Calvin, that joseph made any fault against God by thus saying, but rather subscribe to the exposition by him rejected. For having spoken of all his labour, that God had made him to forget, what can more aptly be conceived he should mean by adding, and my fathers house, then the troubles which he had also endured being at home with his father, by his churlish brethren? He did not mean certainly to forget his loving father, or the inheritance promised in Canaan to his posterity, for afterwards when he was ready to die, he would have his bones carried into the land of Canaan, being assured by faith, that the time should come, when God would bring the children of Israel thither again to inherit it. But his present comfort was so great, that all former labours and sorrows in that land or at home, which he had suffered, were now nothing unto him. Thus also Chrysostome. What meaneth he by his labours and his fathers house? Verily both his first and his second servitude, when he was Chrysost. Hom. 64. in Gen. plucked out of his fathers arms as it were, and contrary to his liberal education, he is made a servant, and his servitude in Egypt. And Ferus saith, He did not so forget his fathers house, as that he did quiter put him out of his Ferus. mind, for we see afterwards, how mindful he was of him, but he restend in the providence of God, who had brought him into a strange land, and made him fruitful there and honourable, as he had promised; and therefore taking this to be the land, where God would have him now to live, he desired not to return again to his fathers house. When the seven plentiful years were ended, the seven years of famine began, when there was want in all Countreys, Verse 53, 54 but bread in Egypt, and at length there was famine in Egypt also; then the people cried to Pharaoh, but he sent them to Joseph▪ Here it appeared, how true Verse 55. the Lord was in that, which he foretold by his servant Joseph. The famine extended to other Countreys round about as well as to Egypt, especially that Josephs brethren might hereby be forced to come into Egypt and submit themselves to him, and so the prediction of the Lord might be verified. But when other Countreys were pressed with famine, in Egypt there was still food, Vatablus. they having some knowledge before of the famine to come, laid up corn every one in store who was able to do it, and this served to relieve them for a time when they wanted in other Countreys. Here is a manifest fault in the Septuagints translation, in which it is, There was no bread, and in the vulgar latin which hath it, And in all the land of Egypt there was a famine. But their store in Egypt being soon spent, there was a famine amongst the Egyptians also; whereby we may see the need that was of laying up in store by a public Officer, as joseph had counseled. The famine being grown great in all places, joseph openeth his store-houses, Verse 56, 57 and all the inhabitants of the earth came into Egypt to buy corn, that is, of the earth in all the Countreys neer-about, for this is an Hyperbole. As in all other things before related, so in these of this chapter joseph is a type Musculus. Ferus. of Christ. For as he was taken suddenly from the dungeon, and advanced to the highest honour in Egypt, a ring, a rob, a chain, and a chariot being bestowed upon him, a name given him, which was a great name, and they cried before him, Bow the knee, and he had a Princes daughter to wife: in every thing there being a compensation made for that, which he had formerly suffered; for the hatred of his brethren, he was rewarded with the favour of the King and his Princes; for his servile estate, with exaltation; for the labour to which he was put with his hands in this estate, with a gold ring; for the coat plucked from him by his adulterous mistress, with a fine linen rob; for fetters, with a gold chain; for serving the prisoners, he serveth the King; for lying in a dungeon, he sitteth in a chariot; for a servile name, he hath a magnificent name; for contempt, he hath reverence with bowing the knee; and for unlawful pleasure contemned, he hath a wise of a princely stock; so God letteth nothing which his servants have suffered, to go unrewarded. And thus Christ Jesus had the white rob of innocency, the gold ring of his fathers sealing, the gold chain of all virtues,& the chariot of dominion over all, he had a name above all names& at his name every knee boweth, all judgement Phil. 2. 6. is committed to him, and he hath to wife the Church of God. For although some do not yet submit unto him, yet all the Heathen are given him for an inheritance, and the uttermost parts of the earth for a possession Hitherto the allegory from joseph to Christ is excellent, but that which goeth before is Psal. 2. 6. worth the reciting indeed, but more strained, viz. of his expounding Pharaohs dreams, before this his exaltation: for in like manner Christ first expounded and taught the will of the Father here upon earth, and then was exalted in heaven, this may well hold. But then it followeth. As Joseph first spake of seven plentiful yeares, and then of seven years of famine; so Christ first preached repentance and faith unto salvation, and then to unbelievers denounced judgement and condemnation. Again, as seven fat oxen appeared, so seven graces were by Christ bestowed. 1 Remission of sin. 2 Satisfaction for sin. 3 Reconciliation with God. 4 Victory over the enemy. 5 Delivering prisoners. 6 Opening of Heaven. 7 The giving of the Holy Ghost: and as those seven were eaten up by seven lean oxen, so men are deprived of these by seven mortal sins. And as seven full ears appeared, so there were seven particular gifts given to us by Christ. 1 Gods receiving us to repentance. 2 Grace to grow. 3 Restitution of the good lost. 4 The communication of his merits. 5 Participation with his Church. 6 If we deserve ill, to be punished and purged here, and then to be spared. 7 Life eternal. But there be seven ill cogitatitons that will deprive us of these benefits, as the seven lean and thin ears ate up the full. 1 To think our sins are not so great. 2 That God is all mercy. 3 That others have sinned more. 4 That none though impenitent ought to despair. 5 If God will, I shall be saved, otherwise I shall labour in vain. 6 It is in my power, as to sin, so to repent. 7 I am yet young, and have time enough. The wise Reader may make a good use of these things, though over-curiously strained here. Moreover, as Joseph at 30 years old went all over Egypt, so Christ at 30 went over Judea, and great increase of souls gained unto God, followed his preaching, but a famine succeeded when Christ suffered, all forsaking him. In the famine Pharaoh biddeth them go to Joseph, and God biddeth go to Christ, but with this condition also, to do whatsoever he commandeth, then he openeth his store-houses, when by sending the Holy Ghost, he giveth such power to his Disciples, and not onely Judea, but all the earth is relieved by his grace, the bread of life being communicated to every Nation under heaven, Act. 2. Isidore saith, that Christ road in the chariot, Isidore. when he was taken up into heaven, and that Joseph called the Saviour of the World, was a most manifest figure of him If Josephs brethren had not sold him, the World had perished by famine, and so if Judas had not sold Christ to be crucified, it had perished for want of the Bread of life. CHAP. XLII. JAcob hearing, that there was corn in Egypt, his sons to go Verse 1, 2. down thither to buy. A great question is here moved in general amongst expositors, how it happened, that Joseph made not his prosperity known unto his father in all this time, there being eight or nine years past since his advancement, and so much passing to and fro between Egypt and the land of Canaan, that he might opportunely have sent unto him, especially, knowing, that he was wonderfully grieved for him, and it may seem strange, that he did not find some means to sand unto him before, that he might have been ransomed out of that thraldom. This question is moved and answered at August. Serm. 82 de Tempore. Vasa figuli probat furnax,& homines justos tentatiotrioulationis. Ut ergo sanctum Jacob Deus velut aurum purgatum in futuro judicio praesentaret, prius ab illo omnes maculas peccatorum abstersit, ut in eo ille ignis quod exureret, invenire non posset. Theodoret. large by Saint Augustine, who also addeth, that joseph did not onely neglect to sand to his father before, but when his brethren came down into Egypt, he would not be known unto them, but held Simeon in prison,& required Benjamin to increase his sorrow, but all this, he saith, was done by the dispensation of the Spirit of God, that jacob being held thus in the fire of tribulation might be purged from his sins, which all even the most holy have, 1 John 1. james 4. 1. &c. and so in the future judgement he might appear, as purified gold, that fire finding nothing more in him to be burnt up. Theodoret answereth it otherwise, saying, God both kept Joseph from sending to his father, and although he used to reveal some things unto him, he revealed not this, that it might be fulfilled, which he had foretold unto Abraham, that his posterity should serve in a strange land, and be evil entreated, for if Joseph had sent to his father or he had otherwise known of his servitude, he would doubtless have redeemed him from thence, and so that prophecy should not have had the effect, Jacob and his family should not have been brought into Egypt, and so they could not have served there, as was foretold. Thomas Anglicus saith, that Joseph made not his case known to his father, but Tho. Anglicus. Expectabat ille tempus à Deo ordinatum: Quin& consulu●t modestiae& reverenti aefra trum, nolens eorum invidiam& malitiam prodire in publicum. Deind: placavit eorum invidiam, quâ fortasse potuissent instigari ad aliquid machinandum contra vitam ejus, si prius scivissent, eum in magna prosperitate vivere:& praeter haec in his latebant multa futurorum mysteria. Ferus. expected, till that God, upon whom he altogether depended, should reveal it. The reason of Theodoret is of little force, because, if Joseph being in honour in Egypt had sent for his father, they might as well have undergone the servitude before spoken of, as if coming by that means thither, that they did I think with Augustine, that God held Joseph from giving notice, and directed him, when his brethren came to use them so hardly at the first, that Jacobs affliction being increased to the uttermost, it might appear in his example, that God chastiseth those most, whom he loveth most; as he did also Job, and that his comfort might be the greater, when he should unexpectedly be delivered: the lower the ebb of the misery had been, into which he was brought, before that he came to be lifted up again. Gods ways are not like mans ways; although we may think it strange, that Joseph could so long conceal himself, yet this was a thing by God appointed, who ruleth in the hearts of all, for his own greater glory, the greater comfort of Jacob in the end, and the punishment of his wicked sons by the way. For, as one well noteth, now that Josephs misery was at an end, and it was the time of his greatest prosperity, they began to suffer for their former unnatural dealing with their brother: and so at the end of this world, when the calamities of the godly shall be at an end, and they shall reign in felicity; the wicked shall be plunged into everlasting miseries. It was long ago, since Iosephs brethren had sinned against him, even 20 yeeres, and in all this time they were not punished for it; but now they are suffered to escape no longer: Quod differtur, non aufertur. Why stand ye looking one upon another? saith jacob; whereby it appeareth, that they were in such a case, that they knew not what to do in this sore oppression Vatablus. of the famine. They had made merry with the price taken for joseph; but now they smart for it, by want of bread. But by Iacobs reproof it seemeth, Musculus. that they stood idle, as unwilling to take such a journey; when others, round about, went into Egypt for food. The ten brethren of joseph then went into Egypt, but Benjamin was kept at home by his father, lest, said he, mischief befall him. The word translated Verse 3. Verse 4. mischief, is {αβγδ}, which is put twice for death, saith Musculus, Exod. 21. 22, 23. and so it is expounded by the Chaldee Paraphrast; but the Septuagint render Languor, or Lassitudo. So they came into Egypt amongst others, that Verse 5. Luther. going many in a company together, they might pass the more safely through the Land of the Canaanites and Madianites: this journey was about 300 miles. When Iosephs brethren were come before him, they bowed themselves to the ground. Here was fulfilled that which was foretold, which they Verse 6. in times past so much scorned. joseph seeing his brethren knew them, but seemed strange, and spake harshly Verse 7, 8, 9. to them, and he remembered his dreams. He remembered his dreams, without doubt, long before this, but now he remembered them and thought, how they hated him for them Yo are spies, saith he, the word translated spies cometh Luther. Musculus. of {αβγδ}, signifying a footman, but it is used also for a spy. Thieves and robbers were amongst the Egyptians commonly called Philistines, because they applied themselves so much to wars, and to take preys; wherefore Joseph calleth them thus, because they came out of the same country, to hid the more his knowledge of them. To see the nakedness of the land are ye come: In the Hebrew Vatablus. it is, to see the filthiness of the land; some translate it, the weakness; some, the secrets, because pudenda signify a mans secrets. The Septuagint; red it, the steps, vestigia terrae; that is, which way they might come in; the Chaldee Paraphrast, rupturam terrae. There are two things written of Egypt, first, that the entrance, and coming to it any way was very difficult. For on the West, joseph. lib. 4. de bello Judaic. saith Josephus in describing this country, lye the sands of Lybia; on the South, see, and the cataracts of Nilus; on the East, the read Sea; and on the North, Syria; and here is the Egyptian Sea, which ●● all without Havens, and therefore Egypt is on all parts most strongly fortified. 2 Because Nilus overflowed it yearly, the people lived there a long time in idleness, giving themselves to feasting and pleasures, as Diodorus Siculus writeth, and so grew a Diodor. Siculus. weak and slothful kind of Nation. And at this it is most likely that joseph aimed: Ye are come to see how weak and unfit for war Egypt is, with a mind to bring men hither to invade it, and therefore spy which way an entrance may best be made. Saint Augustine moveth a Question here, why joseph used his brethren so hardly? and answereth, that he did it to make their joy, when August. qu. 146. in Gen. August. de Tempore. Serus. 82. Quia sciebat, quòd fratribus suis parricidii crimen sine grand di poenitentia indulgeri non posset, semel, secundò,& tertiò medicabili tribulatione tanquam spirituali quodam igne decoxit, non ut se vindicaret, said ut illos corrigerit,& de tam gravi crimine liberaret, &c. Paventium colla piaculorum roar persundens odium fratrum charitatis lacrymis abluebat. joseph. lib. 1. Antiq. Judaic. Theod. quaest. 50. in Gen. Chrysost. hom. 64. Tho. Anglicus. Ferus. he should be known unto them, the greater. But a better reason is in another place yielded by him, viz. that he did it not in way of revenge, for that which they had formerly done against him; but that being afflicted, they might remember and repent of their sin. And because it was great, he did not once or twice deal thus hardly with them, but divers times, to make them greatly to repent; thus boiling them, as it were, in a spiritual fire, by a medicable tribulation: and when he saw them thoroughly humbled, he that would not vouchsafe them the kiss of peace before; now kissed every one of them, and wetting with the pious due of his eyes, the necks of them trembling, he washed away the hatred of his brethren with the tears of charity. And thus ought every one of us to do towards our brethren sinning against us, hate not them, but their sins; and when we chastise them therefore, yet truly love them; and so we shall bear one anothers burdens, as is commanded, Gal. 6. 2. Josephus yieldeth another reason, viz. that by seeming strange unto them, he might have the opportumity of questioning about their father, and Benjamin his brother, whom he saw not with them; suspecting, that they might have dealt with Benjamin, as they had dealt with him, and therefore be would needs have them bring Benjamin, and finding that he still remained, he entertained them with all courtesy: thus also, Theodoret and Chrysostome, and Lyranus, and Tostatus. And Thomas Anglicus, having yielded the reasons of Augustine, addeth, that Joseph hereby gave occasion to the fulfilling of his dreams in a more remarkable manner; the more hardly he dealt with them, the more they being made to humble themselves before him, and the more often, and with the more trembling, when he also imprisoned them at his pleasure. Whereas Joseph is said to have known them, but that they knew not him, this might well be so, because they were men grown when he left them, spake that language, went in such apparel, and came in such a number; but he being then but a youth was now a grave man in another kind of habit, in great dignity, and spake the Egyptian tongue, and to them by an interpreter. And Ferus saith, that God held their eyes, that they could not know him, till that they had been thoroughly ●●●mbled. As joseph did not slay his brethren, but by a godly torture brought them to repentance, so saith Rupertus, ought christian Magistrates ruling in Christs stead to deal with the Jews his brethren; for so it is said, Slay them not, lest my Rupert. lib. 9 in Gen. c 4. Psal. 18. people forget it, but scatter them by thy power: they should punish them in their goods, making them pay a yearly pension, that thus they may be compelled to hasten to the faith of Christ. He also sheweth joseph to have been a figure of Christ in this, that as his brethren bowed unto him, not knowing that it was joseph: so the Jews are subject to Christ, in that they are under Kings and Princes his Ministers, although they know it not; for to be in subjection to his Deputy is to be in subjection to him, which is a thing that they are most a verse from, as were Iosephs brethren before from bowing to him. But to return again to that, wherewith joseph charged his brethren, Ye are spies. It may be demanded here, how he could say thus, seeing he knew that they were not spies? This question is also moved by Augustine, and amplified in that joseph seemeth not onely to have lied, but by that which followeth, v. 16. By the life of August. quaest. 139. in Gen. Pharaoh ye are but spies, to have been perjured. But he answereth, that he meaneth nothing else, but ye are worthy of the punishment of spies, and ye shall be accounted spies, unless● ye prove your tale true, by bringing hither your younger brother; for the like phrase is used in the like sense, 1 King. 18. 24. He that shall answer by fire shall be God: he was God always, but he meant that by this he should be proved God. But this answer doth not fully satisfy, because haply they could not bring their younger brother for that love which their father bare unto him, he denying to let him go, and if it had so fallen out, yet this would not have proved them spies. R. Solomon to clear this R. Solomon. doubt flieth to the signification of the word translated spies, saying, that he meant thereby, that they came to find out the nearest and safest way into Egypt for their most commodious traveling, although they understood him otherwise; but this is a weak shift, for he further expresseth himself, To spy the weakness of the land are ye come. Gratianus saith, that he spake thus Grati●n. cap 22 quaest. 21. Tho. Anglicus. jestingly and not seriously. But the best answer is that of Thomas Anglicus, who saith, that joseph spake not thus assertivè, but tentativè& probativè, that by trying them, thus he might come into their secrets, and take them, if they had dealt ill with Benjamin also, and that he might covertly learn something touching his father, and his family, and hear, what excuse they would make touching himself being so inhumanly made away by them, to this effect he, but that I have made the solution more full. Rupertus expoundeth this as spoken by way of allusion to that which they had Ruper●. lib 3. c. 9 formerly done, ye are spies, that is, thieves& robbers, for ye robbed your father of his son joseph, seeing the nakedness of the land, that is, he being absent, and so his son being naked and destitute of his protection: for he could not mean, saith he, the nakedness of Egypt, because at that time it was the best furnished of all the Nations round about, others being glad to submit to her to get relief. This is acute, but forced, as the understanding Reader may easily Ferus. Non intendebat s●llere, said veri t●tem extorquere. Lyranus. Tostatus. Verse 10, 11 Verse 12, 13 Verse 14, 15 Verse 16. conceive. I subscribe to that of Thomas Anglicus, and Rupertus briefly saith the same, he intended not to deceive, but to wrest out the truth. Lyranus and Tostatus against all others say, that Joseph sinned a little here by making a jesting lie. The brethren of Joseph being thus hardly entreated, humble themselves the more before him, saying that they were true men, and no spies calling him their Lord, and themselves his servants, and being urged the second time, they tell more particularly, that they were twelve brethren, &c. Then Joseph sweareth by the life of Pharaoh, that except their youngest brother were brought thither, they should not go thence, and requireth, that one of them be sent to fetch him; and except this were done, he sweareth by the life of Pharaoh, that they were spies. Here two questions offer themselves. First, Whether Joseph was not perjured forsomuch as he swore that they should not go thence, except their younger brother were brought thither first, and yet after three dayes he dimisseth all of them but one, and in that he sweareth again, that if their brother were not brought thither, they were spies, which notwithstanding might haply not have been done, and yet they could not hereby be convinced for spies? Secondly, Whether it were justifiable in Joseph to swear by the life of Pharaoh? To August. qu. 139. in Gen. the first Augustine answereth rightly, that he was not perjured, because he did not suffer them all to depart, but detained one, till Benjamin was brought thither, for some of them must needs return to bring him, or else he could not have been brought: his meaning therefore was, that he would stay some of them till Benjamin came, which he also expresseth, v. 16. saying, sand one of you, &c. and then as it may seem, there being not any one found that would go alone, he putteth them in ward for three dayes, and after this dealeth upon further consideration in more clemency with them, dismissing all but one for a supply of the present necessity of their families. And to the other part of the first question he saith, By the merit of their lie, they should be counted spies, if Benjamin were not brought, that is, hereby it would appear, Quasi dixisset, exploratorum poenâ digni eritis, hoc est, exploratores deputabimini merito mendacil vestri. that they were liars in that which they had said, touching their younger brother at home, and if they were proved liars in one thing, it would be presumed, that they lied in the other also, when they said they were no spies but true men. And the words not being ye are spies, but spies ye, without a verb, may well bear this sense, ye shall be counted spies, as one well noteth hereupon. But some excuse Joseph from perjury here otherwise, viz because he made Hammerus in Gen. 42. no mention of God, without the mentioning of whom there is no oath, and because he swore by the life of Pharaoh, as a most frail thing in derision, as Socrates sometime swore by a dog, a goose, and a platan-tree, and Zeno per Capperim, in derision of the Heathen gods, as who would hereby show, that there was no more divinity in their gods, then in these silly creatures. But that it is an oath, when any thing is sworn by, our Saviour Christ teacheth, Math. 5. 34. and there is no likelihood, that joseph would give so little respect unto his King, as to propound him in swearing, if he meant it in derision. Could saith St. Augustine, the life of Pharaoh be vile to a good and faithful servant, August. to whom he kept fidelity, as at the first to his Lord, in all things? Moreover, it is well known, that the Egyptians used to swear by the head of their King, and if any having sworn thus performed it not, his punishment was death, neither could he by any gold or silver be ransomed herefrom. This, Vatablus Vatablus. saith, he hath from the writings of the Hebrews, who say, as they were wont to swear, Vivit Dominus, so the Egyptians, Vivit Pharaoh; and these indeed be the words here {αβγδ} the life of Pharaoh, or Pharaoh liveth. Touching the second question, Thomas Anglicus excuseth Joseph from fault, saying, Joseph swore by Pharaoh, as reverencing the regal power given him of God, and as it were by a certain notable effect of God, Pharaohs life and health, which according to God was dear unto him, and amiable, and venerable: and he used this kind of swearing, that he might be the more Tho. Anglicus. terrible to his brethren, by the authority and familiarity which he had with Pharaoh, hereby intimated, and the more to hid himself from them. Thus also Thomas Aquinas justifieth him. But Calvin howsoever he also excuseth Joseph, saying, that as there is an oath which must be taken by God onely, Tho. Aquin. 2 ●. qu. 89. artic. 6. calvin. Deut. 6. 13. he being thus made by men the chief Judge of faith and verity, and the revenger of perfidy; so there is a swearing by something else, which is not properly an oath, but an obtestation: when a man sweareth by God, he calleth him to witness, and to take revenge upon perjury; but when by any thing else which is most dear unto him, he bringeth that forth as it were as a pledge of his truth; and thus the majesty of God is not transferred to a mortal man, when his life is sworne by, but onely it is avouched by a thing most dear to be true, which is said. Thus Calvin excuseth Joseph, bringing in also the example of Moses, saying, I call heaven and earth to record; whereby Deut. 30. 19. he doth not ascribe deity to them, but propoundeth them as being such as would cry out against the Jews, if they obeied not the Law. Yet he saith, that this swearing of his abhorred from sincere piety, it being a profane kind of flattery amongst the Egyptians, to swear by the life of their King, as amongst the Romans to swear per genium Caesaris after they that had equalized them unto the gods. Tremelius saith, that it is but an affirmation, as if he had Tremel. said, As true as Pharaoh liveth, which kind of affirmation was common amongst all both godly and profane, so Hannah saith to Hely, as thy soul liveth, 1 Sam. 1. 26. 1 Sam. 17. 55. and joab to David. And if it be onely an affirmation or obtestation, as Calvin hath it, I can see no reason, why holy Joseph should be taxed for it, especially he speaking thus, and not swearing by the Lord, to conceal himself the more from his brethren, as Thomas Anglicus and Ferus have noted, and Ferus. not to flatter with Pharaoh. It is the safest and best wisdom not to be overwise in prying into the faults of Gods holy servants, which are not manifest, but to justify them rather. Therefore he put them in ward three dayes. The words signify, he gathered them into prison, that is, he put them not in several prisons, but altogether, Verse 17. Musculus. permitting them thus to consult about the sending of one for Benjamin. Of this Calvin speaketh also, as uncertain whether it be justifiable or not: but seeing Calvin. he did it not out of hatred, but to chastise them, and to bring them to repentance, I think no man can condemn it. But why doth he commit them all, when as Reuben had deserved better, for he had sought in times past to deliver him? Answ. He could not have exempted him alone without discovering himself. But why are they committed for three dayes? Answ. Because as Lyranus saith, they had committed sin against joseph, and dealt hardly with him three times. 1 By conspiring to kill him. 2 By casting him into a pit. 3 By Lyranus. Ferus. selling him for a servant. They had caused him to lye in misery many more years, then they lay in prison dayes, but he had doubtless respect unto his dear father, not to delay them longer. The third day joseph telleth them, that he feared God, that they might Verse 18, 19 be sure to have just dealing at his hands, and then saith, that one shall continue bound in prison, but the rest shall go and carry provision for their families; Carry corn for the famine of your house; In Hebrew, carry corn of the Vatablus. Chald. Paraphrast. famine of your house: the Chaldee Paraphrast rendereth it, such corn as your houses have need of, and this is the meaning. And they did so, that is, they accepted of this offer, as being more equal, Verse 20. and better pleasing to them then the first, to sand one from amongst them. And they said one to another, We are verily guilty, &c. The word in Hebrew Verse 21. is {αβγδ}, signifying either guilty or sinners. The sin by them committed against joseph 22 years before, is now brought to their mind in their adversity, being hitherto not thought upon. Whereby we may see, of what force affliction is to move to repentance; but God wrought as Calvin noteth, as outwardly Calvin. by affliction, so inwardly by his Spirit, because otherwise, as we may The benefit of affliction. see in some that are afflicted, there would have been only murmuring and complaining, as if they had been hardly and unjustly dealt withall. Afflictions open the eyes which were before swollen up with fat, and dim by prosperity, and now the eyes come to the sight, which before were dazzled with too great brightness of the light. Like the steel strike against the flint of mans heart, they cause fire of the Spirit to be kindled; as the bough cast into the water by Elishah, they make the iron of sins formerly done, that lay deep in oblivion, to come up; and as the day laid upon the eyes of the blind by Christ, they open them. The eyes which sin shutteth, punishment openeth, Gregor. Oculos quo● culpaclaud●t, poena aperit. August. Verse 22, 23 saith Gregory. Poena excitat torpentem, humiliat superbientem, purgat poenitentem, illuminat caecutientem,& coronat innocentem. Then Reuben speaketh of his moving them to more clemency towards Joseph, But, saith he, ye would not hear me; all which joseph heard them say, but they thought that he understood them not, because he spake to them by an Interpreter. Reuben and judah were moved more with compassion, then the rest of his elder brethren, but Simeon and Levi, of whom Jacob said before that they were brethren in wickedness, it seemeth were more hard-hearted, and chief authors of the mischief. And therefore, as Philo saith, Joseph bound P●ilo. Verse 24. and held Simeon in prison, because he being eldest but one, when Reuben dissuaded from that cruelty, dealt most hardly with joseph, being the chief author thereof. And Theodoret saith, that Joseph singled him out, because he being next to Reuben joined not with him to deliver Joseph, which if he Theodoret. qu. 102. in Gen. had done, the rest being younger, would not certainly have opposed them. This being done, the rest are dismissed, and their money is appointed by Verse 25, 26 Joseph to be put in their sacks mouths, which when they had seen, they were yet more perplexed. In all things the brethren of joseph were dealt withall in their kind. 1 They had spoken roughly to joseph, therefore he likewise speaketh roughly to them, when they were far from home. 2 When he entreated them, they would not be moved, no more was he by all their submissive speeches. 3 They cast him into a pit, he casteth them into prison. 4 When he was drawn out, he was sold for a bond-man, so they being taken out, one, viz. Simeon was bound and committed again. 5 He had an imputation laid upon him in that, wherein he was guiltless, whereby a new trouble befell him, so they by having the money put in their sacks mouths are endangered in respect of theft, and afterwards plainly challenged for it, when Iosephs cup was put into the sack of Benjamin Thus wicked men are punished in their kind, so that they which offer wrong to others, do but lay a foundation of an house to fall upon their own heads. I do not think with Calvin, that joseph caused their money to be restored, lest Calvin. his father should want against the next time, for he knew his substance to be great, but to perplex them the more, and yet to humble them the more for their sin, as it also fell out. Yet the allegory of Ferus here is not to be misliked, Ferus. Rabanus. viz. that God even when he afflicteth in like manner bestoweth secretly good things upon his, and giveth, as Joseph, food for the way, our money still remaining to us, that is, he giveth grace freely. He applieth also most excellently to the wicked their trouble, when they saw this, for they knew not what to do; to go forward they durst not, lest the Egyptians should pursue them; return to Joseph they durst not, because they had not had Benjamin with them; and stay still they could not, because their families at home were oppressed with famine: So the wicked in the day of their death, dare not go forward to God, or to come in his sight, because they have not their younger brother Christ with them, and moreover, they have with them another mans money, that is, they are pressed with the guilt of many sins: neither can they return by repentance, nor stay still, because death approacheth. And thus is the case of the wicked set forth, Amos 5. 19. they are perplexed whithersoever they turn them. What is this that God hath done to us? Why do they turn their thoughts here Verse 28. to God, and not to Joseph, as by whose fraud they might suspect this to have been done to entrap them? To this Calvin answereth well, that their conscience Calvin. being opened to see into their sin, they refer all, howsoever done unjustly by man against them, to the just judgement of God; wherein they may be exemplary to us, that we may likewise acknowledge Gods hand, when we are ill entreated to be moved with repentance for our sins, as David, 2 Sam. 16. Here they come to Jacob their father, and tell him all things that had happened, Verse 29. at which he is greatly troubled, and denieth to sand Benjamin with them, because, saith he, if he should die by the way, ye shall make my gray head to go Verse 38. with sorrow to the grave. For grave in Hebrew is {αβγδ}, see before, Ch. 37. 35. Here and in the words going before, v. 36. Ye have deprived me of two sons: Jacob by saying thus intimateth, that he thought them to be the authors of his loss of Joseph, of whose hatred towards whom he was not ignorant. I find none that have drawn these things into a figure of Christ: But the troubles, to which Joseph put his brethren, do seem to me most aptly to figure out the miseries by Christ inflicted upon his brethren the Jews, some years after that they had conspired against him, as these things befell Josephs brethren 22 years after their conspiracy against him. For as they were more hardly used then any other strangers coing for food into Egypt, so are the Jews in all countreys:& as they spake submisly, but could not prevail, so the Jews humble themselves before God for their long captivity, but are not delivered: and as they must all first come together to Joseph, and then there is joy, so the Jews must not some of them, but all be converted to Christ, and then there shall be an end of all their troubles, unspeakable joy succeeding instead thereof. CHAP. XLIII. THe corn, which Iacobs sons had brought out of Egypt being spent, he Verse 1, 2. calleth upon them to go and fetch more. If it were all spent, which they brought, how could he and his family, wherein were so many, live, till they should return again? yea, how could that which they had brought, being but nine of them suffice for that numerous family so long: for two years of the famine were now ended, and if we shall measure Jacobs company by Abrahams, who had 318 men, a great quantity more would not have sufficed? Calvin answereth, that they lived for the most part upon Calvin. other things, of which they were not destitute, as appeareth by the present hereafter sent unto Joseph, vers. 11. They used wheat then, but as a dainty, most sparing at some times, and the servants ate little thereof. Some think, that Jacob had now put away his servants and sold them, as not being able to keep them in the famine, but there is no ground for this in the History. Iosephs brethren being urged by their father to return into Egypt, Judah Verse 2, 4, 5. Verse 6, 7, 8. Verse 9, 10. Verse 11, 12. Verse 13, 14. saith, That unless he would sand Benjamin with them, they would not go, and when he had pressed him to it; and undertaken to bring Benjamin back again unto him, he at length consenteth, counseling them to take a present with them for Joseph, and double money; and so he prayeth God, that they might find favour before him, and bring back both their brethren. Here jacob was come into the lowest ebb of misery, either he must want food and die, or want his sons who were as dear as his life unto him, this was certainly a grievous temptation, and with so great temptations God doth often exercise his, that we may not think strange of them, if they befall us. Reuben had before offered his two sons to be killed, if he brought not Chap. 42. 37. Benjamin back again, if so be his father would commit him to his fidelity: but he hearkeneth not to him, but to judah making an offer of security he yieldeth. Reuben, as expositors commonly note, had made a foolish offer, but judah more discreetly offereth to be counted guilty, and to bear the anger of his father, if he brought him not back again. But it was the present necessity that made judah his undertaking more prevalent, they being now pinched with want, and so it being come to that pass, that either Benjamin and they all must die with famine, or else his father must adventure to sand him away. Thus Ferus, and thus also Philo saith, that jacob reasoned with himself. Ferus. Philo. Theodoret. But Theodoret yieldeth this as a reason, because Reuben was not so acceptable to his father, as judah, since his going up into his fathers bed mentioned before, Ch. 35. 22. And touching his good deserts in labouring to save joseph he knew not that. For the present which he willeth them to take, A little Verse 11. balm, honey, spices and myrrh, nuts and almonds: the words, Take of the best fruits of the land, are, de laud terrae. Touching the particulars for balm, some red resina, theriaca, or terebinthina, for honey, storax, or wax, for spices, mastice, Musculus. castanea, aut gutta myrrhae, and for myrrh-pinea see somewhat of some of these, c. 37. 25. Touching the double money which he willed them to take, the words Verse 12. are: Take double money in your hand, and the money brought back in your sacks mouth, &c. He would have them to take twice so much money as before to buy corn, because the famine being now greater, he supposed the price to be risen, and the money of restitution besides, so Musculus. Touching the clause added Verse 14. by jacob in concluding his speech, If I be bereaved of my children, I am bereaved: It may seem strange, that having prayed immediately before, he should conclude thus despairingly; the words are sicut orbatus fui, orbatus sum, that is, as Vatablus hath it, as I have been deprived of joseph and Simeon, so my mind Vatablus. giveth me that I shall be deprived of Benjamin, where was his faith with which he prayed now? To this Calvin answereth, that he added these words Calvin. to stimulate his sons, that they might have the more care of Benjamin, and not as distrusting Gods mercy. Jacobs sons being thus dismissed by their father, come again into Egypt, and joseph seeing Benjamin with them, biddeth his servant to bring them into the house, saying, that they should dine Verse 15, 16 with him. His affection was moved so soon as he saw his brother Benjamin, and therefore he beginneth now to be more kind, but yet in such a manner without questioning with them at this time, as that they were filled still with more fear, as appeareth, v. 18. He was this morning, doubtless, about some affairs concerning the Common-wealth, and not at his own house, when his brethren came before him; and therefore as having yet no leisure, he committeth them to his servant to be brought to his house, and to be stayed there till dinner-time, which was about noon, for the former part of the day is by Musculus. all sober men spent about their affairs, and then they go to eating and drinking, and in some places not till the evening, that they may do what they have to do in sobriety all the day long. Josephs servant therefore brought them to his house, and when they were Verse 17, 18 Verse 19, 20. Verse 21, 22 Verse 23, 24 Verse 25. come thither, they feared, imagining, that evil was intended towards them, because they carried back their money. Wherefore they offer him that money again, discovering what had happened. But he telleth them that he had their money, and that God had given them that money. So he gave them water to wash their feet, and their asses provender, and they made ready their present against the coming home of Joseph. In speaking of their fear, v. 18. Moses saith, that they spake amongst themselves, We are brought in, that he may find occasion against us, and take us for bond-men, and our asses: In the Hebrew it is {αβγδ} to roll himself upon us: that is, after the manner of a Tyrant by right or wrong to invent something against us, as the word signifieth. They Musculus. speak not of any danger of being hanged for the pretended theft, for men were not put to death therefore in those dayes, but taken for servants, unless they could make good restitution. The words wherein Iosephs Steward answered them, are, Peace be unto you, Verse 26. fear not, your God, and the God of your father hath given you treasure into yousacks. Peace be unto you, is as much as if he had said, there is no cause why Calvin. ye should fear, wherefore be of a secure and pacified mind. He knew his Masters mind, and therefore comforteth them in this manner; and although he were an Heathen, he speaketh godlily of their God and the God of their father, which is a marvel in that country, where they had so many gods, and were so full of superstition, but it is to be supposed, that his Master Joseph had instructed him in some knowledge of the true God, although he could not work any public reformation of religion, yet doing his endeavour to reform his own family. Note here, that when they feared, all cause of Ferus. fear is taken away, but when before they came without all fear, they were greatly afflicted, and so it shall be with us, in fearing standeth our greatest safety. If it shall seem, saith Saint Augustine, that the Steward lied in saying thus, he answereth, another thing was hereby signified, the silver of Gods Word, Psal. 12. which is given, and yet not diminished. But it may better be answered, he received it, although it were again restored, God moving Iosephs heart so to do. Whereas he giveth them water to wash their feet, it was done accordiug to the custom in those hot parts to cool them, Verse 24. to purge away the sweat, and to ease their weariness. For their hearing, that they should dine with joseph, it is most likely, that his Steward told them of it. Then joseph came home, and they give him their present with all reverence, Verse 26, 27 Verse 28, 29 Verse 30, 31. and he asking of the health of their Father, they make a lowly answer? then seeing Benjamin, he asketh, whether that were he? and blesseth him, and not being able to contain any longer, he goeth into a private room and weepeth, and washing his face, cometh forth again, and causeth them to be set to dinner. When Iosephs Brethren gave him their present, he accepted Ferus. it, although but small, because he saw, that it came from a good heart desirous to please him; so are our offerings made to God, although we can give but little, acceptable to him, if it be ●●t a cup of could water. But as they being before terrified by joseph, are moved hereby to seek, if by any means they might please him: so in whom the fear of God is, it will appear Ianocens in domo palris, patience in adversis, fidelis in servitio, castus in tentatione, sapians in occultorumre seratione, prudens in futurorum praevisione, justus in fratrum castigatione,& nunc pus in eorum s●s●e●tione. by the like careful study always. In every thing we see examples of virtue in joseph, he was innocent in his Fathers house, patient in adversity, faithful in service, chased in temptation, wise in the opening of secrets, prudent in providing for future times, just in the chastising of his Brethren, and now pious in accepting of them. Then he asketh of their Father, whereat they again humble themselves, terming him his servant, so that what was foretold by dream to Joseph is abundantly verified. In his blessing of Benjamin it was intimated, to which of them his affection was most, but he refreineth to bewray it, because the full time was not yet come, and in like manner, the Lord thinketh thoughts of peace towards his people, as the Prophet saith, but the expected time must come, before that they shall break forth. And they set before Joseph by himself, and before them by themselves, and before Jer. 29. 11. Verse 32. the Egyptians by themselves; for the Egyptians way net eat with the Hebrews; for that were an abomination to them. If it be demanded here, why Joseph feasteth his Brethren? I answer, that it might appear, that he had not hitherto entreated them so hardly out of hatred: for he could not show a greater sign thereof, then by thus enterteining them. Amongst the Romans, saith Valerius Maximus, a feast was used Valer. Maximus lib. 2. cap. 1 called Caristia, at which none might be present, but Kinsmen, and if any difference had before been between any, it was at that time taken away. But it may be further demanded, why it was abomination to the Egpytians to eat with the Hebrews? To this Musculus and Calvin answer, that this came from their pride, seeing the Hebrews were Shepherds, and in the Egyptians account Musculus. Calvin. but a base kind of people. They held it derogatory for so worthy and pure persons, as they were, to eat with every common person. Whereas the servants of God indeed are commanded to separate from inordinate livers, as impure, they for their vain superstition arrogated this unto themselves. But Tremelius and some others better, Because the Hebrews said upon sheep Tremelius. and Oxen, which the Egyptians worshipped: for Shepherds were not an abomination to the Egyptians, but the killing of these beasts, to which they ascribed some deity, as is plain, Exod. 8. 26. where Moses refuseth to sacrifice in Egypt, for saith he, Shall we sacrifice that which is an abomination to the Egyptians, and they not ston us? and whereas Shepherds are said to have Gen. 46. 34. been an abomination unto them, it is in respect of this their killing and eating of sheep: yet Rupertus is also of the former opinion, for he saith, that the Egyptians being proud of their Horses and Chariots, wherein they road, Rupert. lib 9. in Gen. c. 19. despised all shepherds, as a base kind of people. But it is one thing to despise, and another to abominate, for this never cometh but from Religion. But why did they not eat with Joseph, was he also an abomination to them? Ans. He sat by himself, as the dignity of his place required, but this is no ted for his Brethren only, with whom they abhorred to eat, and he was also now naturalised, and as one of themselves. In that besides his Brethren he fed others, we may see in what state Joseph lived now in Egypt, and of what hospitality he was, entertaining daily many strangers. And t●●● sate before him according to their age, at which they admired, that is, Verse 33. because, as if Joseph had known their seniority, so he caused them to be placed, Reuben first, and Benjamin last, when as they were strangers there, and their seniority and juniority, as they thought, must needs be unknown to the Egyptians. And he took, and sent messes from before him, and Benjamins mess was five Verse 34. times as great as any of theirs, and they drank, and were merry with him. Some join these words with the former, They admired, parts being taken from before Cajetan. him, and the most set before Benjamin, as if this were the thing, which they wondered at. But there is a distinction, which maketh it plain, that they admired at the order, wherein they were placed, as was said before, thus also Chrysostome, Lyranus and Calvin, and then this followeth, as a new sentence. Chrysost. Lyr●nu●. Calvin. But how could Benjamins mess be five times greater? for if he had 5 dishes toone, or one dish were five times as great, the rest must needs be entertained over-sparingly. But I think, that having a table by himself full of dishes like a King, and his Brethren having a Table well furnished for them, he for good consuls sake notwithstanding sent portions of meat to them all, but for one portion sent to any one of them, he sent five to Benjamin. Josephus saith, that ●oseph. Benjamins mess was twice so great, as one of theirs, wherein he cometh short; thus Joseph expresseth his love to his Brother Benjamin, although his purpose was not yet to reveal himself Euseb lib. 9. c. ult. Leah bare 7 children, Rachel but 2. to make himself therefore, and Benjamin equal to all them, he keepeth 2 parts to himself, and sendeth 5 to Benjamin: Lyranus saith, that he did it to try, whether they would envy him therefore. Touching the last words, they are commonly translated, and the Hebrew will bear it, They drank, and were inebriated with him But as Saint Augustine noteth, August. quaest. 144. in Gen. Sic inebria●i& ●b●●os●, non ipsi terrae utile est, q●ia ma●ore, quàm s●t●●tati s●ffi●t, humour c●r●●mpitur. si cut vita ●briosorum, qui non saticta●e se reple●t, said mergunt dili. ʋio. the Hebrew word is of large extent, signifying, as to be drunken, so to drink to be merry only, without that excess, to drink to satiety. And therefore the same word is transferred to the earth, Psal. 65. 9. Thou hast visited the earth, and inebriated it. Here it is spoken of, as a blessing, and therefore signifieth not inebriating after the manner of a drunkard, for with more humour, then to satiety, the Earth is corrupted. So likewise Jerome, Calvin and others. Here is then no colour to justify drunkenness, for it was far from so holy and wise a man, as Joseph was See also this word used in the sense before spoken Ps. 64. and Ps. 36. 8. They shall be inebriated from the plenty of thy house, and again, Ye have eaten, but not been satisfied, ye have drunk, but not been inebriated, that is, plainly not satisfied with drink. Touching the Allegory of these things; Josephs sitting apart by himself, An Allegory. Ferus. figureth out Christs sitting in Heaven from whence he sendeth gifts to the faithful, his Brethren upon earth. All are in one house the Church, Christ by himself having before him the food of immortality and glory, the faithful in the Church by themselves in the way of travellers, having the food of grace and the word, the wicked, howsoever in the Church, having nothing bat temporal things. And as Joseph made Benjamin the least, to exceed most; so the humble have most grace given them. Ambrose, Prosper, and Isidore make Ambros. Prosper. Benjamin the figure of Saul, who was of the tribe of Benjamin, who was young, when he was converted, but afterwards had such grace that he laboured more then all the rest. The Egyptians were set by themselves, because Ferus. they had the Hebrews in abomination, which figureth out the supercilious Jews, who contemned the heathen, as unclean, and as joseph condescended unto them for a time, until that it more plainly appeared, that these were his Brethren: so Christ by his Apostles condescended to the weaknesse of the Jewes, till his being more clearly manifested. For it is a property of the wicked to despise others, the godly contemn none. CHAP. XLIV. THe time being now come, that Josephs Brethren should depart, he commandeth Verse 1, 2, 3. Verse 4, 5, 6. Verse 7, 8, 9. Verse 10, 11. Verse 12, 13. their money again to be put in their sacks mouths ●●s before, and his silver Cup in the mouth of Benjamins sack. Then he sendeth his Steward after them to challenge them for stealing his cup, wherein he divined, but they being innocent offer him to be put to death, with whom the cup should be found, and all the rest to be Josephs bondmen. The Steward deemeth to inflict so sore a punishment upon them, and concludeth, that he only, with whom the cup should be found, should be his servant, and searching findeth it in Benjamins sack, whereupon they rend their clothes, and go all back again. Here is a new device yet further to afflict and perplex the mindes of Josephs Brethren: and touching the crime here brought upon them a question is moved, whether Joseph sinned not, seeing he put words into his Stewards mouth, which he knew were not true? Philo writing upon this, Philo. saith, that he did so only to try his Brethren, and to find out, how they stood affencted to Benjamin. For when he had preferred Benjamin at his feast before them all, making his mess much greater then any of theirs, he had his eyes upon them, to see whether they envied him or not therefore, and finding that they rather joyed in his honor, he thought good to make yet one trial more, hereby to find out, what their care and solicitude would be for him. And then being assured, that no discord now reigned in his Fathers His a●gumentis certò pe●su●sus paternam famili●m seditione domesticâ nequaquam im puguari, ratiocinatus est, quod in se fratres admiserant non tam corum perfidiâ ac●id●sse, quàm provident●â Dei ventura non minùs cerne●tis quàm praesentia. Theod. quest. 105. in Gen. Calvin. August qu. 145. in Gen. qu. 146. Tantae futurae ipsorum ●aetitiae e●itum cogita●●●at, cum to●ies calamitosos f●●●t. Totum quod ●gehat, ad hoc agebat, ut gaudium eorum differr●tur,& d●la●ione cumula●●tu●, &c. family, he reasoned within himself, that the thing done by them against himself happened not so much by their perfidy, as by the providence of God foreseing that, which was to come, as well as seeing that which is present. Thus also Theodoret. joseph did this to try, whether his Brethren would from their heart and earnestly defend Benjamin or no. For when he perceived that they stood for him, and offered to suffer in his stead, the person of a Prince being laid aside, he put a brotherly countenance upon him, and spake comfortably to them. It was no lie therefore in Joseph, or which was spoken further of his Cup, wherein he used to divine, and knew ye not, that such a man, as I, can divine? verse 15. seeing these things were not spoken seriously, as lies be, but partly in jest, and partly for exploration, according to that liberty, which a Magistrate hath to find out the truth. Calvin justifieth Joseph also herein, but adviseth not to make this a ground to turn to crooked and deceitful crafts, or to use over-much austerity, except we be altogether free from hatred and malice, and if so, charity will dictate unto us, how far we may proceed. That, whereby he justifieth Joseph, is, that he was haply guided by the peculiar motion of the Spirit. And although it may be said, charity is not suspicious, yet forsomuch as they had so cruelly handled him before, it is excusable in him that he handled them so hardly, not ceasing to deal in such a rigid manner with them, till that he had thoroughly proved the alteration of their mindes, as Saint Augustine thinketh, that there is some great mystery in this History about the Cup, but determineth not what. And he saith, that joseph in putting them to all this trouble aimed at the increase of their joy afterwards, when he should reveal himself unto them, unto which that which they suffered was not comparable, when they knew their Brother, whom they thought to have been destroyed. But what if Josephs Brethren being thus tried had left Benjamin to be a bond-man unto him, according to the condition? In this case, we may easily guess, saith Calvin, that he would have rejected them, and retained Calvin. Benjamin, using yet more severity against them, as most perfidious, but then Jacob and the Church of God should all have been hazarded, as being in that family, so that this course was full of danger, but that God guided it to the best. There were two good issues of it. 1 The pacification of Josephs mind, when he had by trial found out the integrity of his Brethren. 2 An extenuation of their former infamy amongst posterity for their most hard usage of Joseph: So Calvin; and as Joseph was towards his Brethren, saith Ferus. Ferus, so God afflicteth his, not to destroy them, but to try them, whether they truly fear him or no. He doth all for our good. Jer. 29. I think not, saith he, the thoughts of affliction, bone of peace. Touching the silver Cup here spoken of, for Cup the Septuagint have Verse 2. Septuagint. Hieron. tradit. Heir● in Gen. Condy, whereupon Jerome saith, that for Sack in Hebrew is a word signifying peronem, vel follem, and for Condy, which word also the Septuagint use, Esa. 51. Aquila hath Scyphus, and Symmachus Phiala. The Hebrew word, as Oleaster noteth, is {αβγδ} Geba, of Gaba, clevare, so that the word properly Oleaster. signifieth a Cup elevated after the manner of an hill. It may seem strange, that joseph being so great a man should not have a golden Cup for his chief Cup rather then one of silver. But it is answered by Calvin, either that Calvin. those times were not so much addicted to sumptuous splendour, or that it might be a Cup for the graving& work about it more sumptuous then Gold; or lastly, that joseph moderates himself to avoid envy. Now there could not be a greater disgrace put upon a man, then to have the stealing of a Princes Cup laid to his charge. One Droxippus of Athens being charged, though Quintus Curtius lib. 9. Theft hateful. falsely for stealing Alexanders Cup, whereupon all mens eyes were drawn towards him, as a thief; not being able to bear the calumny, goeth from the Feast, and Letters being first written, which should be given to the King, he cut his own throat. Touching Josephs divining in his Cup, the word used is augurari, signifying Verse 5. properly to divine by beholding the flying of Birds, and thus they which used to divine amongst the Romans, were called augurs, ab a vibus, and were had in great honour amongst them, as long as they lived. But it is also used for divining or prying into secret things any way, or guessing at that which is to come, so Pliny of the Histories of Tacitus saith, Auguror,( nec me fallit Plin lib 7. Epist. augurium,) Historias tuas immortales futuras. But the words, wherein he useth to divine) are diversely rendered; some, as Vatablus hath it; understand Vatablus. them, as if he had said, Is not this the Cup about which he hath consulted with the Diviners, to know who hath stolen it away? Aben-Ezra, By this Aben Ezra Cup he hath tried you, whether ye be thieves or no. Others, He thinketh the loss of his Cup to be unto him malum omen& augurium. The chaldee Chald. Paraphrast. Calvin. Paraphrast, He inquireth most diligently of the South sayers for it. But the most genuine sense of the words, as Calvin hath it, is, that he used this Cup in his augurations, for he feigned to them, that he as other chief men in Egypt, was an Augur. But how the augurs there used to divine in Cups, neither Herodotus, nor Diodorus, nor any other hath showed. Only Pliny Plin. lib. ●0 c. 2. saith, that there were divers kindes of magic, divining by Water, the Spheres, the air, the stars, Lights, Basens, Hatchets, &c. and by conference with the inferi and with shadowes appearing, but these, he saith, Jul. Siren. lib. 9 ●● sa●o cap 2. belong rather to engraffed, then to magic. And Julius Sirenius saith, that the Chaldees, and Egyptians were cannon-shot to fill a basin with water, and thereinto to put bars of silver and precious stones marked with certain Characters, and then certain words being pronounced, whereby the devil was called forth, he with an hissing made anwer out of the water to those things that were enquired about. And as they did with a basin, so they did with other bright and polished things, wherein the Image of that which was sought, was framed by the devil, appearing to the inquirer, and this kind of divination was used by Julian the Apostata. And it is to be thought, that the Egyptians used Cups also, by them to divine in like manner, fireship joseph in saying thus alluded, not that he used such devilish arts also indeed, but to make it the more probable, that no fraud was used, but that by his divining skill he found out their theft to their greater terror. But how could joseph pretend skill in such divining without sin? To this Calvin answereth, that he did greatly sin in feigning this. At the first Calvin. being called to interpret Pharaohs dreams, he ascribed all to God, but the people of Egypt seeing him to be so skilful in revealing secrets, held that he did it by art magic, as others that were skilful in this kind did: and what they erroneously conceived of him, he is now content to confirm, making a boast of this to his brethren that he was an Augur, and thus impiously profaning the gift of Gods Spirit. And all this followed upon his feigning himself to be one of the Egyptians, many lies being by this means involved together. Whereupon he noteth, that when a man is gone once from the right way, he shall be subject still to wander more and more, that we may not in any thing take liberty contrary to Gods allowance. Amongst other Writers, I find none that charge Joseph with sin for this, and for saying afterwards to his brethren, Knew ye not, that such a man as I, could divine? But onely Tostatus, who saith that this was a lie, but officious, Verse 15. Tostatus. and so venial, and not pernicious, because it was spoken by him as a Magistrate in way of examination to try out the truth: and Cajetan, who saith Cajetan. that it was a lie only materialiter, not formaliter, with an intention finally to deceive, for he meant by and by to disclose himself unto them, and therefore was not pernicious but venial. Thus he, in speaking upon these words used by the Steward: but speaking upon those, v. 15. he defendeth him altogether as free from lying, both because he doth not affirm himself particularly to be an Augur, but that amongst such, as he was there was auguration, and also because divining may be taken in a good sense, as coming by the gift of God, which gift all knew, was bestowed upon him. Saint Augustine defendeth August. quaest. 145. in Gen. Author Scholast. hist. in Gen. Tho. Aquin. 2 2. qu 95. artic. 7. Theodoret. him as speaking not seriously, but in jest, and so doth the author of the scholastical history, and Thomas Aquinas. Theodoret defendeth him, as Cajetan, going from the vulgar latin, which is, Know ye not that there is not any like to me in the skill of auguration? because in the Hebrew it is not so said, but, that such a man as I can divine: So that he affirmeth not this particularly of himself. Rupertus saith, that Joseph took upon him the skill of prophesying or divining truly, not by magic art, for that was abominable, but by the Rupert. lib. 9 in Gen. c. 10. gift of God, for he did all things here after the manner of a Prophet. He shut up his brethren three dayes in prison to prefigure their servitude in Egypt three generations, after which, viz. in the fourth they should come out: then he sent them away laden with the goods of Egypt, and with money, and here with a cup of silver, prefiguring their going out of Egypt with the treasures of the Egyptians. Lastly, he roughly sendeth after them to bring them back to servitude, but it was to their exceeding great joy, when he revealed himself unto them, prefiguring Pharaohs going out after them to fetch them back, but this his violent going out turned unto them into matter of rejoicing, when they were freed from all further danger by him, and broke out into, Cantemus Domino, gloriose enim magnificatus est. Joannes Galensis defendeth Exod. 14. Joan. Galensis. Joseph, because he spake not affirmatively, but interrogatively. Ferus saith, that he lied not, because he did not intend to deceive, but saith he, we shall not labour much in excusing him, because he was a man. For mine own part, although I think there is little force for defending Joseph, either in that he spake onely in general of such men, as himself was, or interrogatively; for this being admitted, yet what shall be said to the words put into his Stewards mouth, whereby he is affirmed to be a diviner by a cup? Yet I dare not tax so holy a man, as sinning in this passage, because all was done, as was said before, by way of exploration, he feigning himself such but for a moment, not meaning to have done with his brethren, until such time, as he had disclosed the truth unto them, viz. that he was no Egyptian, wicked diviner, but the true servant of God, joseph; and had devised these things onely for the augmenting of their present trouble, and to make them the more thoroughly penitent, that their joy which was now to succeed upon his revealing of himself, might be the greater and more perfect. And as Augustine and Rupertus have it, I cannot but think, that some mystery lay hide in these passages, which Rupertus hath also opened. Isidore prosecuting his allegory to Saul, from that Isidore. which was done to Benjamin, saith, that the silver cup being found in his sack figured out the treasure of divine learning that was in Saul, as touching the Law, but he being not yet converted, it was as a light hidden under a bushel, a rich cup in a sack shut up, this Ananias being sent unto him opened, and so the treasure shined, the Gospel being openly preached by him. Josephs brethren being charged with theft deny it not, but Judah for them Verse 16. Ferus. all saith, God hath found out the iniquity of thy servants. Ferus from the example of Josephs brethren observeth, by what degrees we should proceed when we have sinned. 1 Rent our hearts, as they did their garments. 2 Return by repentance. 3 Come to Christ and fall down before him, as they did before Joseph. 4 Not excuse or deny, but confess ourselves to be sinners. But why did they confess thus, when they were innocent? Some think, that they meant that iniquity against Joseph: but this is rejected by Calvin, of which yet Calvin. I see no reason. They do not indeed seek to clear themselves from the imputation about the cup: for they thought it vain so to do, considering the evidence of the thing in appearance, but they knew, as they had said before, that there was another great iniquity latent in them, viz. their unnatural dealing against Joseph, for which God in his just judgement had brought this upon them, that they must now suffer for a crime, of which they were not guilty. They had put Joseph in fear of death, and sold him for a bond-man, and now they are in danger of the one or the other. Whereas Judah and not Ferus. Calvin. any other speaketh, it was because he had undertaken for Benjamin, yet Calvin saith, that it was because he was of most authority, as being appointed to the primogeniture, but that appointing was not, till many years after, jacob being at the point of death. Joseph having heard Judah, saith, that he would have Benjamin onely to be his servant; then Judah maketh a long oration unto Verse 17, 18 Verse 19, 20 Verse 21. August. him to incline him to mercy, in respect of his sorrowful aged father, offering to be his bond-man instead of Benjamin. In which oration he repeateth all the former passages, but in a little different manner, as he could in that disturbance of his mind utter them, having doubtless none intention to vary therefrom, especially before a Prince, that knew all that was past, as well as himself. CHAP. XLV. WHen Joseph saw the piety of his brethren towards their father, and had heard him so often mentioned with his love to Benjamin, and saw him his dear brother stand so pensive and sad before him, he could no longer refreine, but he must even now, all strangeness being laid aside, manifest himself Verse 1, 2. and his affections to them. Wherefore he commandeth all men to depart the room, which they did, and none being now left there, he told them that he was Joseph. If it be demanded, why he would not declare himself, the Philo. Ne fratribus p●opter veterem in●uriam aliquod dedocus obveni●et, noluit primae agnitioni quenquam Aegyptiorum interest. Calvin. Ut liberior exultatione mutna gestiendilicentia esset. Ferus. Verse 3. Egyptians being present? Philo answereth, that lest some shane should happen to his brethren for the old injury, he would have none of the Egyptians present at his first manifestation. So likewise Calvin, who saith, He did not thus put all men forth, because he was ashamed of his brethren, for he let pharaoh immediately to know of them, but because he would not put them to open shane for the detestable fact which they had done against him; and herein his great clemency appeared, that he would have this butted in oblivion. And hereby it appeareth, that in all the former passages, there was no malice or cruelty in his mind, but that he forced himself contrary to his natural affection, to make show of that strangeness. Ferus addeth, that he put all men forth, that they might have the more liberty of rejoicing together. When Joseph had told them that he was Joseph, they were so afraid, that they could not answer him. It is a property of great fear, as Thomas Aquinas Tho. Aquin. 1 1. qu. 44. artic. 5. noteth, out of an apprehension of deadly imminent danger, against which a man is too weak to make resistance, to contract the heat and the spirits, whereupon followeth inability to speak. It is not so, saith Aristotle, with Aristo. Problem. sectio. 27. Prolem 9. those that grieve, for they hold their spirits, which by and by breaking out, are sent forth with a loud cry; but in those that fear, the heat goeth down low, which should move the spirits, from whence the voice cometh, which is the cause that they cannot speak. But why did Josephs brethren fear so much? Answ. They had a guilty conscience, telling them that they were worthy of death, and they saw his power to be such, as that he could put them to death, wherefore they feared now, that they should suffer for all their wickedness against Joseph. So that we may see what a terrible thing it is to stand guilty of sin, although most secretly committed, when the Lord cometh to judgement. If they had had a pure conscience, nothing could have been more joyful to them then to have seen Joseph; and in like manner, if we keep Calvin. a pure conscience, to see Christ coming in glory at the last day, will be most joyous, but otherwise dreadful, even to the taking away of all speech, to pled for ourselves, as Matth. 22. Joseph seeing his brethren so strike, Verse 4. biddeth them to come to him, remembering their selling of him into Egypt, whereby they might be the more assured, that it was he, seeing this was a secret Ferus. to all others. fraternal affection transporteth him; so, that neglecting Luther. his present dignity, he inviteth them poor shepherds to his embraces, not regarding what the Princes of Egypt would say thereof. Then he telleth them, that not they, but God sent him thither to preserve their lives, because he saw them ready to be over-whelmed with despair. And in Verse 5. like manner, when we see any man truly& seriously humbled and confounded Calvin. in himself for his sins, we should provide by speaking comfort to him, that he be not altogether driven to despair. whilst he is unaffected, greater severity is to be used; but when he is cast down and trembleth, rigour must have an end, and comfort must be spoken, as, 2 Cor. 2. 8. Five yeares yet remain wherein there shall neither be earing-time nor harvest, that, is as Calvin hath Verse 6. Quum esset aratio insoelix, futura& messis tenuis. it, the ear-ring should be unhappy,& the harvest very slender, so that the speech is hyperbolical. But by that which followeth, it should seem rather to be properly spoken, forsomuch as their seed should be but cast away in those yeares, they spared committing any to the ground. But now the time of famine being at an end, joseph giveth seed unto them, Chap. 47. 23. God hath sent me before you, to preserve you a posterity in the earth. Verse 7. This Calvin readeth, ●t ponerem vobis reliquias in terra, and this reading being word for word according to the Hebrew, is mentioned by Augustine, who scanning August. quaest. 148. in Gen. upon it, saith, that a mystical signification is here to be looked into, for neither any of them, nor of their posterity had perished by the famine, that the remnant should now be spoken of, but this was verified, when Christ was delivered by the jews into the hands of the Gentiles, as joseph by his brethren, and so a remnant only of them was saved, according to the election of grace. Rom. 10. And when the fullness of the Gentiles shall come in, all Israel which are but Rom. 11. 26. reliquia Israelis, many generations having before been hardened to perdition, shall be saved also. But Tremelius observeth better, that this is spoken per Hypallagen, as if he had said, that I might preserve your posterity; and Vatablus Tremel. Vatablus. that it is an hebraism, meaning that by me your children might be preserved to be a remaining posterity unto you, but Calvin saith, rather, that I might preserve Ut conservem vos superstites. Verse 8. you alive. Now therefore ye sent me not hither, but God, that I might be a father to Pharaoh, &c. What he had said twice before, he repeateth here again, God sent me hither: Hence Calvin and Musculus observe, that God doth not only permit evil to be done by wicked men, but is an agent therein, although for a divers end, viz. for some great good, whereas they do it out of malice. He doth not, saith Musculus, teach rightly, who teacheth only, that God foreknew and permitted Musculus. that fact of Iosephs brethren, directing it to a good end, for he hath foreordained it, and by a secret instinct directed their mindes to do so, providing, that they could do no otherwise. And Calvin saith, that God is over all the motions of mens mindes, guiding them by a secret bridle, whither he willeth, and Calvin. yet he doth this so distinctly, that no 'vice cleaveth to his providence, and his decrees have no affinity with mens vices. All the fault is in them only,& none in God, which is indeed a secret reason of doing, and above all human sense. What is to be held touching this, I have shewed upon Rom. 9. and therefore will say no more here, but refer my Reader thither. That I might be a father to Pharaoh, this he spake not for ostentation, but to show, in what reckoning he was with Pharaoh, who reverenced him for providence and wisdom as a father, a plain argument, that this was brought about by the special hand of God. It cannot hence be justly gathered, as it is by some, that Pharaoh was very young, and therefore had joseph thus in the place of a father to do all things by his counsel, but seeing with how extraordinary great wisdom God had endued him, whether he were young or old, he thought he should by advancing him thus, provide for the best good and safety of his kingdom. In Homer we red in like manner of Ulysses, taken by Agamemnon, Phoenix by Achilles, and Zopyhus was such to Darius, Lysias to Epaminondas, and Plato to Dion, Aristotle to Alexander, and Zeno to Antigonus, and Seneca to Nero. Then Joseph bade them without delay, to bring his father down into Egypt, saying, that he and they and all that they had should dwell near him in the Verse 9, 10. land of Goshen, and be sustained there. The Septuagint have it in Goshen of Arabia, but Goshen is not in Arabia, but in Egypt, between Tanais and Musculus. Heliopolis near to Nilus, having on the other side, though somewhat more remote, the read Sea; in the time of jerome it was called Thebais. Thus Musculus, and jerome upon Gen. 46. 29. saith, that the Septuagint red it, the city of nobles, in urbe Heroum in terra Ramesse, differing from the Hebrew, Hieron. in tradit. Hebr. wherein there is nothing, but Gessen, and he saith, that some Jews hold Goshen to have been that, which was then called Thebais. And Joseph fell upon Benjamins neck, and wept. Having comforted them Verse 14, 15 hitherto with words, now he proceedeth to embraces and kisses, showing the great love and affection which he bare towards them, all remembrance of former unkindenesse in anger being done away: but first he embraceth Benjamin, as being his mothers son, most innocent of them all, and yet in greatest danger. Then the news of Iosephs brethren came to the Court, where Pharaoh and Verse 16. Calvin. his servants were well pleased with it. This is set down, saith Calvin, out of order, for Pharaoh doubtless heard of it, before that joseph had appointed Goshen for the place of their habitation, for otherwise he would not have presumed so far. But forsomuch as Pharaoh had made him Lord over all Egypt, I cannot see, why he should for bear appointing them a place, till he had particular order from Pharaoh: and if by Pharaohs direction he had appointed them this place, there would have been no need to have put such words into their mouths, to say unto Pharaoh, that he might grant them Goshen to dwell in, as are recorded, Ch. 46. 34. whereupon also Calvin noteth, that upon Pharaohs general grant, that they should enjoy the best of the land, v. 18. he wisely directed them to speak so, as that Pharaoh might be induced to appoint Goshen in particular unto them. I think therefore rather that this happened in that order, wherein it is placed. First, Joseph proffered this kindness to his father and brethren, and then to approve that what he did was well pleasing to Pharaoh; it is shewed, that the news of it coming to him, he seconded and amplified the offer, thus confirming what he had said, that God had made him a father to Pharaoh. In that all Pharaohs servants also were well pleased, it appeareth, that Joseph, since his advancement had carried himself well, not giving offence to any, but being beneficial to all in Ferus. this term of nine years. And the cause of their joy, as we may suppose, was for that so much good had come to that whole kingdom by Joseph alone; they thought that if more such wise and holy men so greatly favoured of God should come to dwell amongst them, it would still be the better for their state, and Joseph would be the more settled, and not once think of removing, and because they entirely loved joseph, as their Saviour, his joy at his meeting with his Brethren could not but be a joy to them all. Then Pharaoh bade joseph to invite his father and brethren to come and dwell there, promising them the good of the land. In the vulgar latin it Verse 17, 18 is, Dabo vobis omnia bona Egypti, whereupon some have held this to be prophetically spoken of the goods of Egypt, which they should afterwards carry away at their going out of Egypt under Moses, although Pharaoh understood not thus much, but spake prophetically, as Caiaphas did afterwards Joh. 11. 50. But this is far fetched by the good of the land, he meaneth food of the best, and not any other wealth, and by the fat of the land, which he addeth, a fruitful place to dwell in, and so far forth as might suffice to furnish Verse 19. their houses, he offereth also other goods, so that they should not need to regard the bringing of their householdstuff. And he biddeth Joseph that Verse 20. they should take wagons out of Egypt to bring their little ones, which are allowed for the more expedition in their journey, that they might have no let in the way. According to Pharaohs allowance joseph furnisheth his brethren with Verse 21. Hieron. tradit. Hebr. in Gen. wagons, and with food for the way. The word translated food is {αβγδ}, and as jerome saith, is used, Psal. 131. and translated by some {αβγδ}, signifying a widow, but by some {αβγδ}, which though it signifieth more properly venationem, then fruges terrae, yet by the Egyptians it is used for far, and now is corruptly called by them Athera. It is commonly rendered Cibaria, but this food most probably was corn, which Egypt onely then yielded, but for other food it was not so altogether wanting in other Countreys about. Then joseph gave to every one of them change of garments, and to Benjamin 300 Verse 22. pieces of silver, and 5 changes of garments, In the vulgar latin it is for change of garments binas stolas, but the plain meaning is, that he gave to each of them Calvin. a svit of finer and costlyer apparel to be worn at festival times, which is implyed in the word change being opposed unto garments for their daily wearing. He fulfilled indeed, as Ferus noteth, that which is commanded, Rom. 12 Ferus. Be not overcome of evil, but overcome evil with good. For they had satin down to eat, leaving him without food in a pit, but he feasted them with himself, they spake harshly to him, but he most kindly to them, and they took his particoloured garment from him, but he gave change of garments to them. For the gift given to Benjamin beyond all the rest, it was so done, because he Calvin. was dearest to him, as coming of the same mother, and most innocent. But it may seem strange that he should now give them gifts, when as they should not stay, but immediately return into Egypt again. This was done, that hereby it might appear to be true, which they should relate touching his glory in Egypt, and by the sight hereof his father and the wives of his brethren be the rather alured to come down. So he dismissed them, giving them warning not to fall out in the way;& sending Verse 23, 24 moreover ten asses laden with the best things of Egypt, and ten she-asses laden with corn, &c. to his father. That his respect to his father might the more appear, as he had been bountiful to Benjamin, so he sent liberal gifts unto him. But why doth he thus charge them not to fall out by the way? Vatablus saith, that some render it, ne expavescatis, as if he had said, Vex not your Vatablus. selves any more with needless fear, seeing I am pacified towards you. And the word used {αβγδ} indeed signifieth either to fear or to tumultuate, and to be contentious, but he prefereth this last, expounding it, as ment that he would not have them to lay the fault of his selling into Egypt one upon another, whereby quarrels might arise amongst them. Thus also Calvin& Musculus& Calvin. Musculus. Chrysost hom. 64. in Gen. others. And Chrysostome more particularly saith, that he gave them this charge, because he had heard them reasoning about it in his presence, when Reuben said, Did not I say that ye should not sin against the child, and yet ye would not harken unto me? and therefore fearing much more, that they would contend about it upon the way, he said ( Fall not out) that is, consider, that I have taken revenge upon none of you, but freely forgiven you, and lovingly embraced you, and therefore make no words amongst yourselves about me, but by mutual love and good will embrace one another. Thus also Rupertus; Strive not by laying the fault one upon another to seem more just and innocent one then another. But Tho. Anglicus saith, that Joseph knew, that the heating of their bodies,& the trouble of their journey might distemper them, and because they traveled many together, when they should have Tho. Anglicus. much liberty of talk, it was probable that words of strife would arise, and therefore he gave them this charge: but I rest in the former exposition. Then they arose and came to their Father, telling him, that Joseph yet lived, and was Lord of all the Land of Egypt, but his heart fainted, when he heard this, Verse 25, 26 and he believed them not. Munster saith, that the Hebrewes have a fable, that Sera the Daughter of Asher first told her Grand-Father Jacob, that Joseph Munster. was yet alive, for which cause she never dyed, but was translated alive into Paradise. But to let such fables pass, Jacob hearing this news was at the first between hope and fear, as it were in an ecstacy. He had been so long persuaded, that Joseph was dead, that he could not suddenly believe the contrary, especially from them, who had lied to him before, saying that he was torn in pieces by a wild beast. liars are not believed even when they say true. Then they told Josephs words, and he saw the wagons brought to carry him; and his spirit revived. The Chaldee Paraphrast hath it, The holy Verse 27. Chald. Paraphrast. Spirit restend upon Jacob: whereupon the Jews have a fable agreeable, that the holy Spirit was not in Jacob after the selling of joseph, till this time, but that he was all this while destitute of it, and they yield this as a reason, because the spirit departeth from those, that be sad and heavy, as Jacob was all this time, and dwelleth only in the cheerful. But here is nothing else said, but that his natural spirit and heart, which failed him at the first hearing of joseph, revived, when he saw evident signs of that, which he had heard. Chrysostome rendereth these words, The decrepit old man, and looking upon the ground was re-excitated: and he compareth it unto a Lamp ready to go out, Chrysost Hom. 64. in Gen. Rupert. lib 9. in Gen. c▪ 14. but by the pouring in of oil revived. Rupertus, Quasi de gravi somno evigilans non credidit, as a man at his first waking out of a deep sleep understandeth not what is told him, but after a while, it being more fully and orderly declared, he understandeth every thing, so was it with Jacob, and this is called the reviving of his spirit. Such sudden and unexpected news, have overcome the spirits of some so with joy, that they have been quiter extinct. Gellius telleth, that when the news was brought of the slaughter of the Roman A. Gellius lib. 3. cap. 15. Army by Hannibal, a certain aged Mother hearing that her son was slain, mourned greatly for him, but when within a while after her son came safe home into the City, she seeing him in the company was oppressed so with unexpected joy, that she presently dyed. V. 28. Then Jacob said, It is enough, my Son Joseph liveth, I will go down, and see him, before I die. He thought this recompense enough for all his bestow, to hear now, that Joseph Verse 28. lived, if he might but come to see him, although he lived not long with him, so great was his affection towards him. The longer he had been afflicted with grief for the loss of him, the greater was his joy, when he heard of his safety and honour; thus God holdeth his dear servants under a long time, but they shall be recompensed with more abundance of joy in the end. For the Allegory of all this, As Joseph, after that he had long dissembled himself to be a stranger, was at length moved by the distress of his Brethren, and then revealed himself to their exceeding great joy; so Christ, The 〈…〉. when the state of man began to grow even desperate, he not being able to help himself, neither could any other help him, after that he had long dissembled his love, became man, and of a great Prince showed himself as a Brother to the exceeding great joy of all the faithful. And as Joseph would not declare himself, but the Egyptians being first put out; so Christ revealed his Incarnation not to all, but to some selected ones, the Shepherds and the Magi. And as Joseph equipped, so Christ equipped over Jerusalem. And as the marshmallows of Joseph and his Brethren went abroad to Pharaohs Court, so the marshmallows of Christs birth came to Herod and to all Jerusalem. But because they rejoiced at it, as Herod did not, I think rather with Isidore, that the joy, which the 〈…〉. Gentiles shall have at the conversion of the Jews is hereby set forth, or as Ferus himself afterwards saith, the joy of the Angels at our conversion, as luke. 15. And as Joseph spake before by an interpreter, but now without; so Christ spake by his Prophets of old, but now becoming man, with his own mouth. And as Joseph spake of his Father, so Christ of Abraham. And as Joseph comforted his Brethren, bidding them to come unto him, being otherwise strike with great fear in apprehension of his dignity and their own offence; so Christ considered as a Judge cannot but be dreadful to us miserable sinners, but he biddeth us to come unto him, showing himself, as one of us, that we might have confidence. And as Joseph spake nothing of their inhuman dealing with him, so Christ upbraideth not us with our sins, Matth. 1●. 28. the bruised Reed he doth break, nor quench the smoking Flax. And as his coming into Egypt is referred unto God, so not by wicked men, but by the Esay 42. Acts 2. 23. will of God, Christ suffered death for our sins. For as his Brethren sold him away, that he might not be any more, so the wicked Jews crucified Christ, that he might not be to draw men after him, but God would thus have Christ more magnified. And as Joseph was sent to save life, so was Christ, being made a Father of Gods house, and Lord of all the world. And as joseph invited his Father and Brethren into Egypt, so Christ will one day bring the Jews to the Gentiles to become one people, the partition Wall being taken away. And as Joseph threateneth death, unless they came down, and if they would come promised the best of the Land; so Christ threateneth death to unbelievers, but promiseth such as believe, that they shall be near unto him, and eat and drink at his Table, and he commandeth that all his glory be told unto us, and that we make hast to come unto him. And as Joseph gave to each of them binas stolas, so Christ giveth to his the rob of innocency here, and of glory hereafter, or glory both of soul and body; but to such as are most innocent, as Benjamin, and yet have suffered much, the highest degree of glory. Lastly, as Joseph gave them warning not to fall out in the way, so Christ doth not only himself forgive us, but would Luke 22. not have us to recount the offences of others, but forgive and forget them. For the comfort of Jacob upon the hearing of Joseph, such is the comfort of the faithful soul upon the hearing of Christ; and as he believed not at the first, no more did they, to whom it was preached, but seeing his miracles, and when he was risen, they believed not this Joseph to be alive again, till they saw the testimonies of the Prophets. And as Jacob said, it sufficeth, &c. So must we rest satisfied in this, that our Joseph Christ Jesus still liveth, and therefore dispose ourselves to go and see him, before we die, not being content to hear of him only, but aspiring after a more clear knowledge of him; for wo is to him, that goeth not thus unto him to see him before his death. Thus and more amply Ferus. CHAP. XLVI. THen Jacob came with all that he had to Beersheba, and sacrificed to the God of Verse 1. his Father Isaac. Beersheba was the place, where Isaac had sometime dwelled, being from Hebron, from whence he now removed, 16 miles, in which place Isaac had built an Altar before, and been comforted by the Lord appearing unto him, Gen. 26. 24, 25. and it was the furthest City Southward of all the Land of Canaan. Hen. Bunting patriarches travels. Jacob therefore being now to depart out of Canaan cometh to this place, as being in his way to Egypt, as Tostatus saith, and partly to praise God; for Joseph, as Musculus noteth, and partly to crave Gods presence with him in his journey, and as Calvin noteth, to declare the constancy of his faith Musculus. Calvin. and purpose, whithersoever he went, to cleave to that God, from whom he hoped afterwards to receive Canaan for an inheritance, though now he were constrained by the famine to remove from thence, he offered sacrifices there. And it is most likely, that by this means he sought to consult with God about his remove, that hearing something from him for his warrant, he might proceed with the more comfort and assurance. Ferus therefore joineth together these three reasons of his sacrificing, when he came to a place, the Ferus. name whereof might put him in mind of this duty of piety, viz. Beersheba. 1 To praise God for Joseph. 2 To crave his presence in his journey. 3 To inquire the will of the Lord. And this is a necessary consideration for us all, Joseph lib. 1. antiquit. when we are about to do any thing, to consider, whether it be agreeable to Gods will, and this Josephus in his History toucheth upon, that Jacob would thus inquire the will of the Lord, because otherwise he thought haply either some mischief might befall him and his in the way, he might die, before he came at Joseph, or his children being taken with the love of Egypt for the fruitfulness thereof, might, after the famine was past, settle there still, as being unwilling to return again to the promised inheritance of Canaan. He is said to offer to the God of his Father Isaac, because God had appeared to Isaac in that place, from whose piety and Religion he meant not to depart, but to persist therein to the end, although he were constrained at this time to go out of the country, wherein Isaac always lived and died. And God spake to Jacob in the visions of the night, and said, Jacob, Jacob, &c. Verse 2. The Lord being sought unto by Jacob with sacrifices and prayers, to animate unto this duty, appeareth unto him to his exceeding great comfort, Ferus. neither shall any that seek to him, lose their labour. And he appeareth in the night, because then he revealed himself but darkly to his servants, in comparison of the revelation now made under the gospel, and yet we see now but darkly in respect of that clear light of knowledge, which shall be in another world: what were the causes of Iacobs solicitude and sacrificing, whereupon this vision followed, I have already showed out of Iosephus, Ferus, Calvin and others, but Rupertus hath yet another reason, viz. that Jacob Rupertus. was not ignorant of the state of his posterity in Egypt by reason of the Revelation, which Abraham had, Gen. 15. that they should serve in a strange Land, and be ill entreated 400 yeares, and therefore he was greatly afraid to go thither. And haply, because he knew the wickedness of the Egyptians, and superstitions to be great, he feared, that they would thereby, living so long a time amongst them, be much corrupted. The Lord in calling to Jacob doubleth his name, to make him the more attentive to that which he was to Calvin. Ferus. say, as being most joyful matter, for his greater comfort, and he nameth him twice, to show how greatly he loved him, and that he familiarly knoweth his by name, and that although he had left him now many yeares uncomforted with any vision, yet he had not forgotten him, as he promiseth never to forget his, Esa. 49. I am God, the God of thy Father, fear not to go down to Egypt, for I will make Verse 3. thee a great Nation there. v. 4. I will go down with thee, and make thee surely to come up again, and Joseph shall put his hands upon thine eyes. Verse 4. First, the Lord comforteth Jacob by telling him that he was the God of his Musculus. father, which was so spoken, because Jacob sacrificed to the God of his father Isaac, and hereby his love of old to that family was remembered for his greater assurance. Fear not to go down, this sheweth that Jacob feared to go into Egypt, as was said before, especially according to Rupertus, with whom also Ferus agreeth upon these words. And the reason why he should not fear, is, that although he should be afflicted in his posterity there, yet he should grow there into a great Nation. That he should become a great Nation was before promised, Chap. 28. 14. but there his increase in the land of Canaan was spoken of, this being concealed till now, of his increasing so greatly in Egypt. I will go down with thee. He doth not speak of joseph, that he might rely upon him, for we must not trust in man, how mighty soever he be, but onely in the Lord who goeth and is with his servants in all places, and make thee certainly to come up again, that is, in thy posterity, as Calvin, and in some sense in his Musculus. Calvin. Ferus. Vatablus. Calvin. Musculus. Ferus. person, for he was brought being dead thither to be butted, so Ferus. Joseph shall put his hands upon thine eyes, that is, as is generally expounded, he shall close up thine eyes when thou diest. He might fear, saith Ferus, lest joseph should die before him, and so he might be left in a strange land to many dangers; against this he is by these words comforted. It was a custom of old, that because a man dying, his eyes are open towards heaven, as showing his hope to be there, one nearest a kin to the man dying should close them up; and according to this it is here spoken, so Musculus: of this custom Euripides writeth, saying, that Hecuba the Queen of Troy, being about to die, desired, that her son Polixenus might close up her eyes. And the mother of Euryalus complaineth in Virgil, that she could not come to close up the eyes of her son dying, &c. Then Jacob departed from Beersheba, and his sons carried him and their Verse 5, 6. wives and little ones in the wagons, &c. Here no servants are spoken of, whereupon some have thought, that Jacob being oppressed with the famine, had put his servants away: for when all the souls are reckoned, which came with him into Egypt, not one servant is reckoned But the servants may not Calvin. amiss be thought to have been meant by their goods, as well as other things which they possessed, and for the number of souls which came with him, it was no part of the purpose of Moses to set down any other but such as came out of his loins, his seed, as is expressly said, v. 6. that the wonderful increase of them might appear, when they that came into Egypt are compared with those that went out, and therefore it is no marvel, though no servant be spoken of. Touching all their goods, which they are said here to have carried, although Pharaoh had bidden, that they should not regard their stuff, yet Musculus. they had rather with pains taking be furnished with their own, then needlessly to be chargeable to others, teaching us by their example to do likewise, to live rather upon our own then upon another mans. And these are the names of the children of Israel which came into Egypt, Reuben, Verse 8. Verse 10, 11 &c. And the sons of Simeon, Jamuel and Jamin, Ohad, Jachin, and Sohar, and Saul the son of a Canaanitish woman, The sons of Simeon reckoned up again, 1 Chron. 4. 24. are set forth by other names, and there are onely five, but here are six, so likewise, Numb. 26. 12. in the first place, their names are these, Nemuel, Iamin, Iarib, Zerah and Saul: in the other, Nemuel, Iamin, Iachin, Zerah, and Saul. So that in the first are onely two of the names mentioned by Moses, Jamin and Saul; in this three, Jamin, Jachin and Saul, but the other names are divers; what may be the reason of this? of five onely reckoned up for six, a reason may easily be rendered, Ohad one of the six died without issue, so Musculus: but why the names are changed I find none that yield a reason, onely one saith, that there were reasons Musculus. of these changes, Namuel signifieth speaking with God, Jacob contention, De tradit. Hebr. in 1 Paral. Hieron. sa●●● ascript. because Zimri who was slain by Phinees, came of him, Zerah signifieth ort us, rising. It seemeth by that in Numbers, that they were changed by degrees, because two onely were changed then, but afterwards three, and I doubt not but they were the same men, onely as occasion was offered, their names were changed as the name of Abram and Jacob, but of the reason in particular, seeing it is not declared, to divine were most vain. The last Saul is name with his mother a Canaanite, to the disgrace of Simeon, who would take a wife out of that people, from whom Israel should by Gods Ordinance be divided. And the sons of Judah, Er, and Onan, Shelah, Pharez, and Zerah, and the Verse 12. sons of Pharez, Hezron and Hamul. Here divers questions offer themselves: as first, why Er and Onan are name, seeing they died, as is also here said, in Canaan? Answ. They are not name, as being of the number of those that came into Egypt, but that in speaking of the children of Judah, none of all his posterity might be omitted, whether dead or alive, because the full number of the children of all the other sons of Jacob is set down. Secondly, why are Hezron and Hamul, the sons of Pharez numbered, seeing if the time be computed, it will appear that they could not now be born. For between the term of Judah his marrying and this had passed but 12 years, wherefore if his son Er were but 18 when he married Thamar, and he and Onan being dead, if onely two years passed between Er his first taking of her and Judah his lying with her; it will appear that Pharez was but newly born about this time, or but a year old. But this hath been answered before, chap. 38. 1. Thirdly, because Zarah had children as well as Pharez, why are not they also numbered here? Answ. This is done for the dignity of the line of Pharez, Numb. 26. 10. Verse 15. because Christ and divers famous Kings came thereof. Verse 15. All the souls of his sons and his daughters were 33. If Er and Onan, who are mentioned amongst the sons of Jacob by Leah, be counted, the whole number is 34; if they be left out, but 32: how then are they 33, according to the sum here given up? Answ. Moses had no intent to number the dead, and therefore he saith expressly, they died in the land of Canaan, v. 12. wherefore the whole sum is onely 32, unto which if the father be added, as he must( for v. 8, going about to number them, he telleth whom he will number, viz. Jacob and his sons) the sum will be 33. Thus also Musculus and Calvin, Musculus. Calvin. Numb. 26. 59. who addeth that the Hebrews understand Jochebed, the mother of Moses, as being amongst them to make up the number: but this is false, because she was born afterwards in Egypt. The sons of Gad, Siphion, Haggi, Suni, Esbon, Heri, Arodi, Areli. For Verse 16. Esbon, Numb. 26. 16. is red Osni, so that his name was then changed. The sons of Asher, Imnah, Isuah, Isui, &c. Amongst these Isuah is omitted, Verse 17. Verse 19. Numb. 26. 44. which is so done, because he dyed without issue. The sons of Rachel, the wife of Jacob, &c. In speaking of Leah, he calleth not her his wife, but Rachel, because she was the onely wife whom jacob choose. Leah being put upon him in her stead. Verse 21. The sons of Benjamin, Bela, Becher, Asbel, Gera, Nahaman, Ehi, Ros, Muppim, Huppim, Ard. Numb. 26. 38. the sons of Benjamin are reckoned onely five, and Naaman and Ard are said to be his son Bela his sons, and in the Septuagints translation Benjamin hath three sons onely, the rest being called Septuagints translation. his grandchidren, and the children of his grandchild. His sons are, Bala, Chobor, Asphel, the sons of Bela, Gera, Noeman, Egcheim, Ros, Mumphein, Ofimeim, but Gera begot Arad. And 1 Chron 7. 6. the sons of Benjamin are also reckoned but three, and the same names are put for some of their children, which are here reckoned up, as Benjamins children: and the names of the three differ from those of the Septuagint. So that here divers questions may be moved. 1 How Benjamin being so young, that he was called a child, could be father to so many children at this time? Answ. To this it is to be said, either that he had more wives, or his children are spoken of by anticipation, as those of Pharez, because he had them before the death of Jacob his father, and so they may be said to have come into Egypt in his loins: see the like of Pharez before, v. 12. For his being called a child, this was in respect of his other brethren, and he might notwithstanding be a married man at this time, and have children. 2 Why is there such difference in repeating Benjamins children again, Numb. 26. and 1 Chron. 7? Answ. Of this no reason can be given, as touching the diversity of the names, but that one and the same man upon divers occasions might be called by more names, and whereas his childrens children are spoken of, some of them having the names, which his sons are here said to have been called by, whereupon it may be thought, that all these mentioned in this place were not the sons of Benjamin properly so called, but most of them his grandchidren. It cannot possibly be, that he should at this time being so young have been a Grand-father, yet haply before Jacobs death, which was not till 17 years after, he might as well as Pharez. Otherwise it may be said, that some of Benjamins children onely were fruitful, and therefore being reckoned up again, Numb. 26. five of them are left unmentioned, and 1 Chron. 7. two more, as whose issue failed then, there being three families onely of the Benjamites at that time: and for their names, it is no marvel if some of his childrens children have the same names with some of his children, considering, that it is no rare thing for one to be called by his Uncles name. Lastly, why did the Septuagint neglect to follow the narration of Moses, for 10 sons mentioning but 3, and for the rest sons sons, and sons sons sons? Ans. It may be that they followed the relation, 1 Chron. 7 herein, or else they had it out of some ancient record amongst the Jews: but it is safest for us to follow the Hebrew, which is most uncorrupt; whereas that translation hath been by some Scribes in sundry things apparently altered, since the first coming forth thereof. All the souls coming of Rachel are summed up 14, the Septuagint, besides Verse 22. the two Sons of Joseph Ephraim and Manasseh, number five more, that came of these two, of Manasseh Machir, of Machir Galaad, of Ephraim Sutalaam, and Taan, and the Son of Sutalaan Edem, and yet giving up the sum of all Rachels children together, they say they were 18, whereas five being added to the 14 before mentioned, make 19. At this Saint Augustine, is much August. quaest. 152. in Gen. troubled to find out the reason, and resolveth, that some mystery lieth hide herein, but he faith not what. I do not think it necessary to justify all things in the Septuagints translation, for although they were excellent interpreters and much is attributed unto them, for that in the New Testament their exposition is commonly followed in the places alleged, yet they were men,& so in giving up their sum might be mistaken; and whereas they adventured to put in the Posterity of Manasseh and Ephraim, which Moses doth not, they did it doubtless for illustration of that which is said, Chap. 50. 23, that Joseph saw the posterity of Ephraim to the third generation, and the children of Machir the Son of Manasseh were brought up upon his knees, taking their light for the names from 1 Chron. 7. not that Ephraim or Manasseh had any sons now, for the eldest of them was but of 8 or 9 yeares, but by that liberty, which is taken before in setting down the children of Pharez, because they were born in Iacobs or Iosephs time. All the souls, that came with Jacob are 66. How doth he after 33 that came of Verse 26. Leah, 16 of her maid; 14 of Rachel, and 7 of her maid, which together make 70, now give up the sum 66? Ans. So many of them came with him into Egypt, whereas 70 are the whole number of his family, besides wives, into which he as head is reckoned also, and joseph with his sons, who were in Egypt before, as appeareth, Verse 27. Touching the difference here betwixt Moses and Steph●n telling this History, he making 75, but Moses only 70, and betwixt Moses and the Septuagint Acts 7. who have also 75. I have already said something in my Expositions upon the Acts of the Apostles, where I have finally followed Junius, but not with that full satisfaction, as to rest thereupon, if a better way might be found out. And now having more fully considered of other passages in counting Jacobs genealogy, especially touching the sons of Pharez, that it cannot be denied, but they are numbered by anticipation, as being yet unborn, I cannot but incline rather to that opinion, that the Septuagint numbered so many children coming of Joseph by anticipation also, being herein followed by Luke, and this is the cause of the difference, and yet neither Moses in his Hebrew, nor the Septuagint, nor Luke following them speak untruly, but truly, and as it was, Moses counting onely such, as he nameth in particular, and the Septuagint five more born in Egypt afterwards, as Moses had reckoned the sons of Pharez, yet unborn, for the dignity of the tribe of Judah, so they reckoning the sons of Josephs sons for his great dignity above his brethren, and because two tribes came of him, whereas one onely came of any one of his brethren besides. For as the creation of man is twice set forth, Chap. 1. and Chap. 2. for his dignity above the rest of the creatures, so are those that came of Pharez, and again of Manasseh and Ephraim for the dignity of the line of Judah and Joseph set forth here and again, Numb. 26. and in other places, where the lines of the rest are set forth also, that the Reader might hereby be put in mind, that in them there is something more notable to be considered then in any of the rest. And this resolution, is followed by Augustine, Jerome, Ferus, Rabanus, &c. And the common following of the Septuagints August. Hieron. Ferus. R. Maur. Calvin. translation in the New Testament justifieth it. For the reason whereupon it is disliked by Calvin, viz. because if such as were yet unborn coming of one of Jacobs sons shall be numbered here, by the like reason the grandchidren of others may be numbered also, and thus they will not be onely 75, but many more; this is taken away by that which hath been already said of the super-excellency of these two lines above the rest. This small number of 70, saith Calvin, is here further spoken of, to show, from what beginnings God increased his Church in Egypt so wonderfully. And Musculus saith, that to remember them of their 12 fathers, and that they were but 70, they were Musculus. Exod. 15 27. made to camp, where there were 12 Fountains and 70 Palm-trees, viz. in Elim, and 70 elders were ordained, Numb. 11. 16. And the Lord sent out, besides the 12 Apostles 72 Disciples. The rabbis will have the 70 here name Luke 10. 1. to figure out the 70 Angels about Gods glorious Throne, who are Presidents over the 70 Nations of the world. R. Menahem. Touching that of Junius, who bringeth in Iacobs wives to make up the number of 75, and the two dead sons of judah; forsomuch as Rachel was dead, and it is uncertain, whether his other wives were dead or alive, and the dead and butted in Canaan cannot be said to have come into Egypt, and onely they that came out of Iacobs loins are numbered, and which came into Egypt, v. 26. I can now no longer follow that, but prefer the former, as the best. Then Jacob sent Judah to Joseph, to direct his face to Goshen, and they came Verse 28. into the land of Goshen, &c. From Beersheba to Goshen was 168 miles, to a City whereof called Only jacob came, and from thence to Zoan, or Tanis the Hen. Bunting patriarches travels. Metropolitan City of Egypt, where Pharaoh kept his Court and joseph lived, 28 miles. This place was by Joseph desired for his father and brethren to live in, because it was next to the land of Canaan, and most fruitful, a respect being doubtless had herein to their return into Canaan again. For if they should have been placed in some other part of the country further off, they must necessary at their departing thence have gone through a great part of Egypt▪ which would have been both more tedious and dangerous by the opposition of the Egyptians. But why doth Jacob sand Judah to Joseph rather then any other of his brethren, especially seeing some were elder then he? Ans. He had been forwardest in labouring to bring Benjamin home again in safety, and by his oration had prevailed with Joseph so far that he discovered himself unto them, and for this cause, and for some dislike taken at Reuben, and Simeon, and Levi, as is afterwards expressed in making his last testament, and for that by the spirit of prophesy he fore-saw, that holy Kings and Christ should come of Judah, he rather doth this honour to him, then to any of them. But what was the end of his sending? Ans. the words are, to prepare Goshen before him; others, as Vatablus saith, red it, to show before his face into Goshen, that is, to show Joseph of his Vatablus. Calvin. coming, that Goshen might be prepared; others, being removed ready and their cattle also, that Jacob with his company might quietly and without disturbance to any pitch their tents and keep their cattle there. Joseph being sent unto, cometh into Goshen to his father, thus showing a filial reverence, although it had been revealed, that his Father and Mother and Verse 29. Brethren should do reverence to him. This had been performed on his Fathers part by his messengers, before he was known to be Joseph, and now he doth, as the duty of a son required. The greeting betwixt Joseph and his Father being ended, he telleth Jacob, and his brethren, that he will certify Pharaoh Verse 30. Verse 31, 32 Verse 33, 34 of their coming, and of their trade of life, and biddeth them, when they should appear before Pharaoh, to say that they were shepherds, and so were their fathers before them, that they might dwell in Goshen, because a shepherd is an abomination to the Egyptians. It may be questioned here, why joseph was so desirous that his brethren should dwell in Goshen aloof from the Court, and not rather nearer to him; and why he was so careful, that Pharaoh should be informed that they were shepherds? Iosephus saith, that this was done partly to keep his brethren together about their father, to look to his business, and partly that dwelling apart from the Egyptians, they might not incur the danger of any dissension with them, sith the businesses that they employed themselves about, were different from those of the Egyptians. For if Pharaoh had not been fully informed joseph. lib. 1. Antiq. Judaic. of their trade, wherein onely they had ever been conversant, he might haply have preferred them to some offices about the Court, or have made souldiers of some of them, and so their aged father might have been troubled at their absence from him, and they might have been in danger of being corrupted by the Egyptians superstitions; or which is more probable, the Egyptians being a proud kind of people, and they plain shepherds, by Luther. living amongst them, they should have been exposed to their contempt and derision; which Joseph would by all means prevent. And he biddeth them say that they were shepherds; thus plainly acknowledging their mean condition, and not hiding it, as thinking that it would be dishonourable to Joseph, being set in so great dignity, so Ferus. Calvin. Touching that clause, For every shepherd is an abomination to the Egyptians: Enough hath been spoken already, Chap. 43. 32. Thus God turned it into good to the children of Israel, that they were an abomination to the Egyptians, Musculus. for by this means they were kept from being mingled with them, and might together the more freely serve the true God, and be more out of danger August. qu. 153. in Gen. Non mirum, pastores fuisse abominatione Aegyptiis, in qu●bus utique est figugura praesentis saeculi in quo abundat iniquitas, quia iniquo abominatione est vir justus. of corruption by the manners of the Egyptians. S. Augustine draweth this of the Hebrews being all shepherds into an allegory thus. As they ruled over cattle, which are unreasonable, which kind of ruling is natural; so in us the reasonable part ought to rule over the unreasonable, and in whom it is thus, as they were an abomination to the Egyptians; so such, that is, just men are an abomination to the wicked. For that the rule of cattle is natural, appeareth, Gen. 1. 27. but the rule of man over man sprung either from iniquity, or from tyranny; from iniquity, as in Canaan, a servant of servants shall he be. from tyranny, as in Joseph who was sold for a servant. A servant hath his name à servando, because being taken in the war, he was saved by the Victor, and Mancipium, quia manu captum, the wife and child still being excepted, who in justice ought to serve, as being either weaker, or in the order of nature under subjection. CHAP. XLVII. Joseph here telleth Pharaoh of the coming of his father and brethren with all that they had into Goshen. And he took some of his brethren, even five Verse 1, 2. men, and presented them unto Pharaoh: In the Hebrew it is {αβγδ}, out of the end or the sum of his brethren he took five. The Septuagint red it, He took some, even five men. Vatablus noteth, that the word is taken in two contrary senses, because the end may either be counting from the lowest to Vatablus. the highest, or from the highest to the lowest, and so either five of the chief, may be meant, or five of the meanest, that Pharaoh might not take liking of them to prefer them to his Court, which Joseph, for the causes before alleged by all means declined. And he saith, that amongst the Hebrews the word is used either way, as we may see, Judges 18. 2. Calvin thinketh, Calvin. because it may be taken both ways, that some of the eldest, and some of the youngest were taken, that Pharaoh might see them of all ages. To me it seemeth, that he took out five of the most excellent that could best speak and behave themselves before the King, that he might not be disgraced by their rusticity, and the rather, because Pharaoh having seen and talked with them, would have Joseph to make them Rulers over his cattle, Verse 6. The brethren of Joseph coming before Pharaah tel him, as they were bidden, that they were shepherds, and desire that they might dwell in Goshen, to Verse 3, 4, Verse 5, 6. which he readily consenteth. If any man shall wonder, why joseph caught them not rather to say, that they were indeed shepherds, but would be ready to do Pharaoh service in any other kind, leaving this course of life, as being abominable to the Egyptians, that so they might have been exempt from such a condition, and better preferred? Calvin answereth, that Joseph desired rather that they should continue being had in abomination by the Egyptians, then be to any offices of greater dignity preferred amongst them, that thus they might be kept, as an entire body amongst themselves, and uncorrupted by the Egyptian superstitions: and unallured by honours there, the more free to depart to the promised Land again, when God should give them an opportunity. And to the same effect also Ferus. Ferus. And Joseph brought his Father Jacob, and set him before Pharaoh, and Jacob Verse 7. blessed Pharaoh, &c. That is, sometime coming between, so that Jacob had left his business somewhat settled, the word, blessed, is rendered by Vatablus and Calvin, &c. saluted, he prayed for his health and for Gods blessing Calvin. upon him, as jer. 29. 9. 1 Tim 2. 1. Then Pharaoh asked Jacob of his age, and he said, The dayes of the yeares Verse 8, 9. of my Pilgrimage are 130 yeares, few and evil have been the dayes of my life, neither have I attained to the yeares of my Fathers in their Pilgrimage. For dayes of the yeares of his Pilgrimage, the Septuagint render, dies annorum vitae meae quos Septuagint. incolo, and so likewise in speaking of the yeares of the Pilgrimage of his Fathers. But they come both to one, as Augustine sheweth, who followeth the Septuagint, his meaning being, that he had no settled abode, but lived here and there, as a stranger, the Land promised to Abraham and his seed, not being yet given him in possession, and thus his Fathers Abraham and Isaac August. qu. 156. in Gen. 2 Cor. 5. Psal. 39. Hieron. Epist. 129. ad Dardanum. Revel 8. Heb. 11▪ 13. had lived before him: and as he lived after the manner of a Pilgrim in this respect, so because this life is but incolatus, or peregrinatis, to have a settled habitation, must be by the Saints of God still always expected, till they be in Heaven. And Jerome hereupon noteth, that to be an inhabitant of the earth by the Scripture-phrase is to be wicked, and therefore it is said, Wo to the Inhabitants of the earth: for all the Godly and not Jacob alone are set forth, as acknowledging themselves Pilgrims and Sojourners only here, the City, where they looked to have their habitation being in Heaven. It is true, as Calvin noteth, Jacob only is said to have spoken Calvin. thus, but because it is not to be doubted, but his pious forefathers were all of the same mind, the Apostle ascribeth this speech unto them all. For few the vulgar latin hath parvi, little, he calleth his dayes few in comparison of the time, that Abraham, and Isaac, and others before them had lived: and evil, in respect of the miseries and sorrows, which he had suffered from time to time, wherein he is not to be understood, as complaining, but as ascribing praise to God, that being broken with so many miseries, his life was yet prolonged: and whereas he addeth that he had not attained to the yeares of his Fathers; this he speaketh not, as envying to them a longer life, but as declaring Gods goodness to his pedigree, filling his Fathers with many more dayes, then he had done him. Thus Calvin. If it shall be said, He might further have so many dayes added to his life for ought he knew, as that he might herein have equalled them, why then doth he speak of these 130 yeares, as the whole time of his life? Ans. He lived yet after this 17 yeares, but he speaketh, as not expecting now to live any longer, as it is the part of every aged person especially to do. And we should all make account Ferus. Phil. 1. 23. of this life, as but a pilgrimage, thinking long to be at home, that is, to be dissolved and to be with Christ; speaking therefore in the phrase of Jacob, not the yeares, but the dayes of our life. And these dayes we should count to be few in comparison of the dayes of glory to come: and if to Jacob they were evil, and to Job 14. 1. let not us be grieved to be filled with miseries here also, thus drinking of the same cup with these worthies, that we may with them be feasted ever enduring joys. And Joseph placed his Father and Brethren in the Land of Rameses, as Pharaoh had commanded. Verse 11. Here Saint Augustine maketh a question, forsomuch as Goshen was the place assigned for them to dwell in, whether Rameses were a part of this or August. in Gen. quaest. 157. no? but by putting the question thus, he meant certainly, that it was, and the best and furthest part, being thus called by anticipation, for Rameses was a City, in the building whereof the Hebrews were afterwards employed by another Pharaoh, when they were made bondmen, but when Moses wrote Exod. 1. 11. this, that City stood, and therefore he calleth that place, as things then were. And that this was in Goshen, is plain, Exod. 12. 37. and here the Hebrews then dwelled not alone, but mixed with the Egyptians, for which cause they marked the posts of their door with the blood of the paschal Lamb for distinctions sake. Howsoever it is to be thought rather in the time of Joseph, that they pitched their Tents, and dwelled therein by themselves, especially after the coming of all the country into the hands of Pharaoh, when in all parts he removed the old Inhabitants. And Joseph nourished his Father, &c. according to their families, in Hebrew Verse 12. Calvin. {αβγδ}, Lepi hattaph, to the mouth of the infant. Hereby saith Calvin, some understand, that without all care on their part, they were nourished, as Infants taking the speech, as emphatical. But the most genuine meaning is, that he fed them from the greatest to the least, there was not one of them that wanted. But in Egypt there was no bread, and fainted, Verse 13. Calvin. Tremel. &c. The word fainted is {αβγδ}. which Calvin saith, may be taken two ways, either for fainting, or for waxing mad through want; Tremelius turneth it furebat, saying that the Egyptians madly stirred up tumults. Indeed in the time of want men are most apt unto this, as experience teacheth: it is most likely, that both were done, some fainted, and some ran madly about, seeking food. Here is a strange change, saith Ferus, Egypt did erewhile abound, Ferus. but Jacob with his wanted, now Egypt wanteth, and they are supplied; and so it shall be at the last, the hungry shall be fed with good things, and the full shall languish. And Joseph gathered all the money in Egypt and Canaan for food, and brought it into Pharaoh his house. Verse 14. The rich men that had money, bought food therewith, as long as it lasted, till that all was spent, the poor that had none, being fed with the coursest all this time out of charity, or partly for the money gotten with their labour, and partly out of charity. And all this money Joseph faithfully brought into Pharaohs treasury, purloining no part thereof, as many man in the like office would have done. The money being spent, the Egyptians call still for food to Joseph, then he agreeth to give them corn for all their cattle another year. We red Verse 15, 16 Verse 17. not of any coming still out of Canaan, now that their money was spent, so that it is most probable, that many of them perished by famine, and others lived upon roots and other vile food most miserable to the end of the famine; Calvin. when Jacob with his family was come from thence, their calamity increased more and more. But it may be, saith Calvin, that the famine was not thenceforth altogether so great in those parts, or they got food from some other countreys. But was it not a cruel part, saith he, in Joseph, when all their money was spent, to exact their cattle also for corn, Pharaoh had already gained sufficiently, his treasury being filled with money, should he not therefore now rather in pitty have given them corn to live upon? He answereth, that he was an Officer for the King, and therefore to give gratìs was not in his power, unless he would have been unfaithful. If it be said, he might have persuaded the King; it may be answered, haply this exchange now for cattle proceeded from the King and his counsel, and therefore he ought to obey. He had bought up their corn in the plentiful yeares with the Kings money, although, as is most probable, for a little, and therefore he should have wronged the King, if whilst they had any thing remaining, he should not have sold it out for his benefit again. We must in all this look at God, who( to make Joseph still the more gracious with Pharaoh, when by his policy he was thus enriched) by his secret providence ordered all things thus to be done, to confirm Joseph the more in that high honour, to which he had ordained him, and for a judgement upon the Egyptians for their former abuses and sins. That year being ended, they came the second year, saying, We will not hid from my Verse 18. Lord, &c. By second year here we are not to understand the second from the beginning of the famine, but from the time of their money being spent. Two yeares were gone, when Jacob was sent for to come into Egypt, the third year, wherein he came down, the Egyptians haply had something to Luther. feed upon still remaining, the fourth they brought all their money, the fift their cattle, and now, it being the sixth, they sold their Land for corn, so Luther. And as for Seed-corne, he gave not that unto them, till the beginning of the 7 year, so Philo lib. de Joseph. We will not hid. These words, saith Philo lib. de Joseph. Vatablus, some red thus, Seeing our money faileth, and our cattle, we have nothing left to give to my Lord. The word {αβγδ}, translated hid, saith Fagins, Fagius. signifieth also to be rooted out, and so it is rendered by the Septuagint, Shall we be hidden, or cut off from our Lord? The plainest is, as hath been said, We will not hid. So they offer themselves and their Land for corn to live upon, and to seed their ground, because they knew, that now the Verse 19, 20 time of the famine was almost at an end. Of this offer joseph then accepted, and bought them and their Land for Pharaoh, and having done this, that it Verse 21. might appear, that all the Land was now Pharaohs, he caused them in all parts to change their habitations, and to remove from one furthest part of the Land to another; the words are, He removed the people to the Cities from one end of the borders of Egypt to the other end, which Calvin expending saith, Another Calvin. exposition may be given, viz. That Joseph made them to come from all parts into the Cities to receive corn, and to seal Instruments of conveyance, because if he should have removed them, it might have turned to the detriment of the King and Common-wealth for the want of experience in new farms. But his former exposition is better, that he made them that dwelled in one City to go to another, and thus to aclowledge, that they had no Vatablus. propriety in any part of the land, but all was the Kings, thus also Vatablus, and this was done all over the land from end to end. If this shall seem hard dealing, it is answered, seeing no servile works or tributes were imposed upon them, it was tolerable to enjoy every man a farm, and to pay the fift part of the increase to the King, he finding them seed, for so they might notwithstanding live comfortably, because Egypt was very fruitful, and tilled with little cost, so that Joseph herein dealt most graciously with them, as they also confess, v. 25. where they aclowledge, that they found grace in his sight to become upon these good terms the servants of Pharaoh. And for the detriment imagined by thus removing, it may be said that Egypt in all parts was very fruitful, and therefore there could be no great error in their husbandry any where for want of experience, and it may be, that he caused them to change servants also, by whom the new comers into any place might have some light into the best course of husbandry for profit. Onely the land of the Priests bought he not, for they had a portion assigned them Verse 22. by Pharaoh, &c. It may be demanded here, whether the Priests had this portion at other times, or now onely, when their own land yielded them no corn? To this Musculus answereth, that it is most probable, that it was an allowance onely at such times made unto them, because they had fields of their own, whereupon they lived at other times. But I rather think, that the King at all times dealt with the Priests, as is here said, as the Priests of the Lord had, besides their land, tithes and offerings to live upon, so likewise Ferus. Ferus. Herodot. in Euterpe. Sacerdotes Aegypti non exiguis afficiuntur ●ommodis, nam neque aliquid de re domestica conterunt aut erogant, said singulis eorum quotidei cibi facri cocti praesto sunt, &c. Diodor. Siculus. Lib 2. tradit. Hieron. lib. 1. advers. Jovinian. And Herodotus saith, The Egyptian Priests enjoy no small benefits, for they have every day provided for every of them beef and other boiled meats, and Goose in abundance, and wine; so that they spend nothing of their own. And Diodorus saith, that they have the third part of all the tributes for sacrificing, and to live upon, for the care that they have of the gods, and for their instructing of others, and their giving counsel to the King, and foretelling things to come, both by sacrifices and by skill in the stars, for which they have also the second place of honour and dignity to the King. And he saith, that they instituted noble mens sons in the knowledge which they called sacred, and of Geometry, arithmetic and Astrology. Jerome saith, that these Priests came to be in so great honour for their wisdom and continency, and piety. For saith he, Cheremon relateth, that of old the Priests of Egypt lived always in the Temples, neglecting all worldly affairs, and giving themselves onely to search into the nature and causes of things, and the reason of the stars, and that they never married, or saw kinsfolks, neighbours, or children, they abstained from flesh and wine, and ate little bread, they ate no milk or eggs, &c. but by the report of Herodotus they were not so abstemious, but full fed. And according to the order taken by King Pharaoh, jezabel the wife of King Ahab provided for the Prophets of Baal, 1 King. 18. there were 400 of them that ate bread at her table continually. This care had by Heathens for the Priests of their gods, sheweth much more, that Christian Princes should provide for the Ministers of the Gospel in their dominions, Theod. quaest. 106. in Gen. Uquè ad●ò venerabantur homines impii cos. qui non erant dii, at vero sacerdotes Dei viventis non gaudent hac immunitate. that they may be sufficiently maintained. And therefore all expositors here cry out against those that neglect this duty, as Theodoret, who saith, Even wicked men did so reverence those that were no gods, that when all others were brought into bondage, their Priests were free, but the Priests of the living God do not enjoy this immunity. And Ferus complaineth, that neither superiors do provide for Priests, nor Priests do their duties, but they take away, and these require living, when they do service in none of the Churches. If it be demanded, how Joseph could with a good conscience nourish those Priests, being most superstitious and idolatrous? Ferus also answereth, that Joseph had better instructed them in the worship of the true God; for it is said that Pharaoh set him over his house to teach his Princes, as Ferus Chap. 41. 40. Calvin. Musculus. himself. But Calvin saith, that although they were wicked, joseph was to fulfil the Kings command by giving them food, as the other Courtiers, forsomuch as he was not an absolute Lord, but under Pharaoh. Indeed if he did not seek to reform them, he was to blame, especially having so ample rule committed unto him, According to thy word shall all my people be ruled. Then joseph recounted unto the people, that he had bought them and their land for Pharaoh, giving them seed, and appointing them to pay for a rent the Verse 23, 24 Verse 25, 26 fift part of the increase, which continued for a statute in Egypt a long time, and they were well content with it. And whilst the Egyptians were thus brought into servitude to the King, the Hebrews dwelled in Goshen, and had Verse 27. possessions therein, and multiplied exceedingly. Calvin thinketh, that the places inhabited by them were not given them, as their proper possessions, Calvin. but that they were suffered to live quietly there, and to occupy for a time freely, which was the foundation of their so great increase: for they came onely to sojourned there, the lot of their inheritance being the land of Canaan, in the expectation whereof Jacob and Joseph still restend by faith. And Jacob lived 17 years in Egypt, &c. It is strange, that the five years Verse 28. of famine being past, for which time Jacob came to sojourned in Egypt, that he returned not again, but lived stil there 12 years more. But it may be thought Calvin. that he could not have free egress out of that land any more, which must needs be another great trial of his faith in respect of Gods promise to give him Canaan for an inheritance. For howbeit he wanted nothing, but was wonderfully blessed in Egypt, yet he was out of the promised land, and he might fear, because he could not see how, that his posterity should never return: thus Calvin. But when I consider the divine oracle before, Chap. 46. 3. wherein it was promised, that he should there grow into a great Nation, I think rather, that jacob stayed all his life-time in Egypt, willingly resting in this Revelation, neither can it be imagined, how he should be there otherwise, considering the great power of his son Joseph, and that by the King nothing but kindness was offered unto him. He believed, that the time set before to Abraham, Gen. 15. must now be fulfilled, before the going out of his posterity, and therefore submitted to the good pleasure of God herein. So all the years of Jacobs life were 147. He lived, as was before shewed, 77 in Canaan Vatablus. where he was born, 20 in Mesopotamia, 20 after his return again in Canaan, before the selling away of Joseph, and after that 13, and lastly, in Egypt 17. Then jacob desired Joseph to put his hand under his thigh, and to swear unto Verse 29. Verse 30, 31 him, that he would not bury him in Egypt, but in the sepulchre of his fathers, which he did, and then Israel bowed himself upon the beds head. When jacob perceived, that the time of his death approached, he is solicitous about the carrying of his bones to be buried in the land of Canaan, in the sepulchre of his fathers. Here it may be demanded first, why jacob would not by any means be butted in Egypt, but in Canaan? To this Theodoret answereth, that hereby he would comfort and teach his family, Theodoret. that God would bring all them out of Egypt, and give them the promised land, which is also expressed by him unto joseph in the next Chap. Verse 21. and whereof Joseph also speaketh, when he taketh order for the transporting of his bones to the same place, Chap. 50 Verse 24. And this is followed generally by other Expositors, onely it is added by some, that Jacob knew, that Christ should Lyranus. Scholast. historia cap. 100. suffer& be butted there, in hope therefore of rising again with him, he desired so earnestly to be butted there;& they say, he might forese haply by the spirit, that the bodies of many dead saints should arise then, of the which number he hoped to be one,& it is by all good catholics held, saith Tostatus, that he was Tostatus. one. But forsomuch as Christ was crucified and butted at Jerusalem, and Jacob at Hebron, betwixt which two places were almost 30 miles, and they were the bodies in Jerusalem only that arose then, this opinion is without ground. Jacob also had a desire to be laid with them in his death, with whom he was joined in the same grace, and expected to reign together in glory, for hereby he shewed, as Ferus saith, that he served God with the same faith, that Ferus. his fathers had done, and died in the same hope of the Resurrection. And he addeth moreover some other reasons of this his solicitude about his burial, not because he had a care of his body, or thought it a miserable thing to lie in a strange country, or held Egypt not to be so good a place, for every country is the Lords, but that his children might not love Egypt so, as to forget Canaan, but sigh after the time of their being brought thither, and that when they should after their coming into Canaan, have such an example of piety continually before them, they might be put in mind of ensuing piety, and that for their impiety, they might not lose it again. And much like unto this is the saying of Rupertus, the land of Canaan was a gift promised to jacob and to his forefathers at sundry times, and every gift of God, for the honour and charity Rupert lib. 9. in Gen. cap. 21. Terra promissionis donum erat Dei, donum autem Dei qualecunque sit, sieve parvum sieve magnum, sieve coeleste sieve terrenum pro honore& charitate dantis, in oculis sapientis est pretiosum, &c. August. lib. 1. de Civit. cap. 12, 13 Tobit. 2. of the giver, whether it be small or great, earthly or heavenly; is precious in the eyes of a wise man, and therefore jacob was so desirous to hold it at the least with his dead body, and therefore the living who should afterwards hold it, ought to have been admonished hereby to take heed, lest God should deprive them being ungrateful of this great gift again. If it be further demanded, whether we ought to have any such care about the burial of our dead bodies in this place or in that? Saint Augustine answereth, saying, that to be well butted is not a thing to be neglected or despised, but the bodies of those especially, whom the Holy Ghost hath used, as his Instruments and vessels, if it may be, should have a due burial. 1 Because thus we show how greatly we are affencted unto them, as he that keepeth carefully his fathers ring or vestiment. 2 Because holy men, as jacob and Joseph, have been solicitous about their burial. 3 Because their survivours bestowed cost in burying them, and Joseph of Arimathea is commended by this, that he butted the body of Jesus, and in Tobias it is spoken of as a point of piety, that he butted the dead. 4 Because thus we show our hope of the resurrection, and so what we do about the dead bodies of Gods Saints cannot but be well pleasing unto him, as an act of piety in us, although to relieve the living be much more pleasing. Yet in case, that any of Gods servants die and have no burial, as in times of war or persecution, saith the same Father, there cometh no hurt unto them hereby. 1 Because he biddeth us not to fear men, who can do nothing farther, but onely kill the body, and therefore by exposing it unburied, they cannot hurt it. 2 Because a pompous burial doth the body no good, as is to be seen in the example of Dives. Matth. 10. 28. 3 Because even Heathen men have not weighed a burial. maecenas saith, Nec tumulum curo, sepelit natura relictos: and Lucanus, Coelo tegitur, qui non habet urnam, &c. But in all this nothing is spoken of the place of burial, Ferus therefore speaketh more fully to this question, saying, that from this and the like examples the Church of God hath taken up a custom to bury in Church-yards and Churches, where other faithful persons have been laid before, and where the living having their monuments in their eyes, might be Ferus. continually put in mind of their own mortality. And he censureth those that would bury their dead in the fields apart, saying, that they hereby show, that as in their life-time they were separated from the Saints, so they are in their death, and they would by this means keep away the remembrance of death, when as Jacob being butted in the midst of the land, his posterity might by beholding his sepulchre be remembered hereof. And lastly, he taxeth those, that by their dying friends have been desired to lay them amongst their kinsfolks, but would not after their death perform this their desire, whereas joseph did with all care satisfy the desire of his dying father herein. For burying in general, it is certainly a blessing of God to have a burial, and to be cast out without buryig, a curse: for Joachim is threatened that he should have none other burial then an ass, and it is complained, Psal. 79. 3. that at the coming in of the Heathen the Saints were slain and cast forth, and there Jeremy. 22. was none to bury them, see also Eccles. 6. 3. But as all other outward things, so this blessing is common to the good and to the evil, and is by all to be preferred, when it may behad; yet in case that it cannot, to the faithful it is not to be counted a curse, because all things shall work together for their good, and they shall have the more honour in heaven, but onely to the wicked it is a curse, because in wrath laid upon them. And for the place we should now do, as is the custom of the Church of God, provide, that the faithful, as they are committed to the ground in one hope of the resurrection, so they should there sleep together, and that nearest unto the place, where they have assembled together in the teaching, learning, and profession of the same faith. Secondly, it may be demanded, why Joseph is specially charged thus about his fathers burial rather then any other of his brethren? Answ. He was the chief by reason of his great dignity, and it lay in his power to do it for his authority in the land of Egypt, and not of the rest, and grace did most shine in him, for which his father might chiefly repose his trust in him, and his singular affection also towards Joseph might carry him to this. Thirdly, if it be demanded, why he would have him bind himself by oath? I answer, that he might lawfully do it, because it was a matter of great moment, and tending to the glory of God, as hath been shewed, and there was a necessity so to do, that Joseph might by reason of this oath without scandal to the Egyptians and to Pharaoh, ask leave of him afterwards Calvin. Musculus. Ferus. to transport his fathers corps for the burial, whereas otherwise, if he had not been thus tied, some offence haply might have been taken at it, as if he thought no part of the land of Egypt good enough to bury his father in, or his mind were estranged from the land of Egypt; for these three things must concur that an oath may be lawfully taken. 1 The matter must be serious. 2 There must be necessity. 3 To Gods glory. And by causing Joseph to take an oath to bury him in Canaan, jacob gave occasion to his sons and posterity the more seriously to consider of it, to think upon and to expect the possession of that land,& therefore not to settle to Egypt, or to grow as one people with the Egyptians in their wickednesses and gross superstitions. Fourthly, if it be demanded, why he caused him to put his hand under his thigh to swear? This hath been resolved already, Chap. 24. 2. and whereas he doth not command as a father, but entreat him, as a superior, if I have found grace in thy sight; herein he acknowledged his royal dignity, yielding some veneration to him, as was foretold long before in Iosephs dreams, that Musculus. his father, mother and brethren should worship him, so Musculus. Lastly, there is some question made about Iacobs worshipping upon the bed, because in the Septuagints translation it is said, He worshipped, leaning upon the top of his staff, so likewise, Heb. 11. 21. and in the vulgar latin, Adoravit fastigium virgae; the word upon being left out; but of the altercations about these divers readings, see my Exposition upon Heb. 11. 21. jacob being joyful for the promise of his son Joseph boweth himself, and worshippeth God in praising of him, for this great mercy, as the Hebrews afterwards did, when Moses came unto them, and told them of Gods compassion towards them, Exod. 4. 32. and because he was weak and feeble, he holp himself with his staff, or sat upon his bed, and there by bowing his body worshipped. The word {αβγδ} as it may be pointed, signifieth a bed or a staff, and this is the cause of the diversity. Touching the Allegory of this place, as joseph placed his Father and Brethren Isidore. in the Land of Goshen, which was the best of all Egypt; so Christ giveth a possession to his Brethren, which be the faithful, Math. 12 in the best Land, that is, the Land of the living, Ps. 16. One beginneth the Allegory higher: As Joseph went in to Pharaoh, v. 1. and Ferus. spake for his Father& brethren, so Christ intercedeth with God for us, and bringeth us before him, that we may be where he is, John 14. and Ch. 17. and he instructeth his to speak to the father, luke. 11. as joseph did his brethren. And as they still contented themselves to be shepherds, so must we live always humble and lowly. And as they wanted nothing, when the Egyptians were pinched with famine, so the time shall come, when the hungry shall be filled with good things, but the rich shall be sent empty away. Moreover, as the Egyptians sold all that they had and themselves to be servants for food, so the wicked subject themselves for the belly to perpetual servitude, for he that committeth sin, is the servant of sin. And the time shall come, when they shall be stripped of all, as the Egyptians were, whereas they abounded before, but the servants of God, which suffered want, shall be provided for. again, the Priests were excepted from those that suffered, so the Lord saith, The Labourer Matth. 10. 1 Cor. 9. Rabanus. is worthy of his hire, and they that preach the Gospel, should live of the Gospel. Rabanus saith, that Iosephs buying of the Egyptians with corn, setteth forth Christs redeeming of all the world with his blood: his giving them seed, &c. Christ commanding of us to sow the seed of the word, that fruit may spring upthereof, &c. But Gregory better, We are fed and have seed given us as the Egyptians Gregor. Moral. lib. 6. in Job 5. Servi facti etiam ad seemen frumenta percipimus, quia cum plenè Deo subdimur, verbo praedicationis replemur. August. qu. 161. in Gen. had, when we are bought for servants unto God, and then only do we receive the seed of the word to fructify and bring forth fruit thereof, when we submit ourselves to be his servants. Touching Jacobs desire to be butted in Canaan, Augustine saith, that the burial of the dead figureth out the remission of sins, wherefore jacob would have his dead body butted in Canaan, to set forth the remission of sins by the blood of Christ, which was shed there, and in a place 30 miles off from Mount Calvary, where Christ suffered, to signify his age, when the Holy Ghost came down upon him. But in allegorizing upon these histories, we must be wise and wary, lest we turn things written in the word to some sense never intended by the enditer thereof. CHAP. XLVIII. Verse 1. JOseph now hearing, that his Father Jacob was sick, hastened unto him, and took his two sons with him. Hereby he shewed his great piety to his Father to the end, in that he could not by his great employments be hindered from visiting him in his last sickness. But why doth he take his sons with him? doubtless to be blessed of that good old man, before his departure, as Ferus saith, and his blessing upon himself also he preferred before all the wealth of Egypt; Jacob Ferus. was a Prophet, and therefore now towards his end, saith Calvin, the grace belonging to the Church of God was to be transfused by his blessing, as other men at such times by their last Testaments do pass away their worldly goods. Calvin. Joseph needed no wealth for himself or his, but only his Fathers blessing, which he knew would do his children more good, then all that he was able to leave them, in such account were the blessings of those Ancients, and contrariwise, of such power were their curses, as of Noah upon Canaan. Joseph Quòd filios suos adducit, perinde est, acsi ab ea terra, in qua nati erant emanciparet, ac suae origini restitueret, &c. by bringing his sons thus to Jacob did emancipate them, as it were from Egypt where they were born, and restore them to their true original. But in thus doing, he could not but make them stink before the Egyptians, when they should be counted Hebrews, yet even this disgrace he preferred before all the riches of Egypt, to incorporate them into Gods holy Church. And the same should we count to be our chief glory, although, as the first Christians we should have it imputed unto us, as a baseness to be of this holy society. Jacob hearing, that his Son Joseph was come to visit him, was cheered up Verse 2, 3. Verse 4. hereby, and sate up upon his bed. Then he declared the vision, that he had long ago at Luz, and how God promised to increase him, and to give the Land of Canaan to his seed for a perpetual inheritance. Of this vision red Gen. 28, and Chap. 35. Luz was the common name of the place, but Jacob for the apparition made unto him, had given it a new name, Bethel. Of Gods promise touching the increase of his seed made then, he now speaketh; and touching the possession of Canaan to be given for ever unto them, that hereby it might appear, why he would adopt the two sons of Joseph for his that they might be comforted in expectation of the accomplishment of this promise, and not in their hearts be taken up with the pleasures of Egypt, so as to think always to settle there. This promise Jacob hereby sheweth that he made singular account of, and so would he have Joseph to do, as doubtless being so holy a man he did. Of the meaning of the words of the promise see before, Chap. 28. and Ch. 35. Now therefore thy two sons, Manasse and Ephraim, shall be mine, and the Sons Verse 5, 6. which thou shalt beget after them, shall be thine, they shall be called after the name of their Brethren. His meaning is, that whereas they were his grandchidren, yet they should be counted, as his sons; so highly did he esteem of Joseph, that Musculus. Calvin. Rabanus. Ferus. whereas of one other Brother came one tribe only, which had a single inheritance, viz. the twelfth part of the Land of Canaan, these two coming of him should grow into two Tribes, and so in them he should have a double inheritance, viz. the sixth part of the Land. And what he said here was prophetical, and accordingly received by joseph, and afterwards accomplished, although at this time jacob might seem to have talked but idly, seeing he lived in a strange place, and whilst he was in Canaan, had always hitherto wanted the possession thereof. For Iosephs other children, he saith, that they shall be called by the names of these two, as belonging to their Tribes, and not making any more distinct Tribes, as these two did. But whether had Joseph ever any more sons? Ans. When his children are reckoned up afterwards we red of no more, as Numb. 26. 28. 1 Chron. 5. 7. but it may be, that although he had other sons, they are not spoken of, because they came under the names of these two, as is here appointed. Ephraim and Manasse were thus adopted by jacob, saith Ferus, lest after his death, there Ferus. should have been a strife about them, as not pertaining to the holy seed, because they were born in Egypt. Then jacob telleth joseph, that Rachel his Mother died, as he came out of Verse 7. Padan-Aram, and was butted in the way of Ephrath, the same is Bethlehem. This saith Ferus, is added, as a reason, why he adopted the two sons of joseph, that his Brethren might not take indignation at it, viz. because Rachel died so soon, having brought him only two sons, whereas she might have lived, if it had pleased God, to have brought him more. Now then to supply this defect, he would have Manasse and Ephraim, the two sons of joseph to be numbered amongst his sons, and he speaketh of her burial, that joseph might not take it ill, that she was not laid in the sepulchers of his Fathers, as from which she was by dying upon the way prevented. Calvin saith, that this is spoken of to stimulate joseph, when he remembered how his Mother came out of a far country to go into Canaan, that he and his might not Calvin. think much, sometime leaving Egypt to return thither also. Of Rachels burial see before, Chap. 35. 16. We may join both these ends together, as haply aimed at by jacob in this relation. And Augustine saith, It may be he speaketh of her burial in Bethlehem, because Christ was to be born there. Then jacob seeing Iosephs two sons, asketh who they were, because being Verse 8, 9 Verse 10. dim-sighted, he could not discern. And understanding, that they were Iosephs, he requireth to have them brought near unto him, that he might bless them, that is, by laying his hands upon them, being first embraced Luther. and by their pensiveness better discerned. Then he kissed and embraced them to declare his good will towards them, as Christ embraced little children in his arms, and as Simeon took Christ into his arms. And he said, I had not Verse 11. thought to have seen thy face, and lo, God hath made me see thy seed. This he speaketh, as praising God therefore. And Joseph brought them out from between his knees, and he bowed himself with Verse 12. his face to the earth. Some refer this to Josephs knees, as if he had taken his sons from his Vatablus. Calvin. Ferus. own bosom, or from between his own knees to set them to his Father to be blessed by him. But it seemeth rather, as Ferus hath it, that he took them from his Fathers knees, who had hitherto embraced them, and made them to kneel down before him to receive his blessing, he himself also doing this low reverence unto him, and humbly thanking him for accepting so favourably of his sons, as of his own, wherein he gave an example to the greatest to humble themselves to their Parents, although far inferior to themselves in degree. Then Joseph placed his sons, Manasse, to the right hand of jacob and Ephraim Verse 13, 24 to the left, but he contrariwise stretched out his right hand to the head of Ephraim, and laid his left upon Manasse, guiding his hands witting, in the Hebrew it is, He made his hands understand, an hebraism to set forth, that he did it witting, for Manasse was the elder. His sight was so dim, that he could not thereby well distinguish the elder from the younger, but it is noted here, that by the extending of his hands he distinguished them, which Vatablus. sheweth that he was guided herein by the Spirit of God, and so what he did, came of God. This was an external rite, whereby he confirmed the foresaid adoption unto them, even by laying his hands upon their heads, so Calvin. But whether was there any thing spiritually and mystically set forth by Calvin. the crossing of his hands? Isidorus and Ferus say, that the cross of Christ was figured out by this, as whereby the blessing of God should be conferred Ferus. upon us: for being a Prophet, saith Ferus, and speaking of his washing his rob in Wine: he could not be ignorant, out of what winepress this Wine should be pressed. And Isidore saith, that the right point of the cross being Isidore. made to the younger, and the left to the elder, prefigured the Gentiles obtaining grace, when the Jews were deprived of it. And Rupertas, whom Ferus Rupertus lib. 9. in Gen. c. 24. followeth, saith, Without doubt the cross of Christ was by Jacob figured out here, because otherwise he could have caused Joseph to set Ephraim against his right hand, and Manasseh against his left. Howsoever, I find nothing in any of the ancients from hence commending superstitious crossing, as a blessing from evil, according to the use thereof amongst the Papists at this day. But it may further be demanded, why the younger is thus preferred before the elder, as also Jacob was before Esau, Moses before Aaron, David before his elder Brethren, Judah and Joseph before their Elders, Abel before Cain, and Shem, who as Theodoret saith, was the second, before Japhet, the eldest,& c? Ans. This was done partly to show that God seeth not, as man seeth, as was said to Samuel touching the sons of Ishai, and that they 1 Sam. 16. who are neglected before men, are preferred before God, and contrariwise: and partly to prefigure the pference of the gentle before the Jew, to which also the parable of the younger being first a prodigal, luke. 15. tendeth. And Isidore will have Manasse in special a figure of the Jew, because Isidore. Manasse signifieth forgetfulness, and the Jew forgot God, and Ephraim signifying fruitfulness of the gentle, because the Gentiles embracing the faith of Christ are fruitful, filling all Lands. If it be further said, could not Jacob have preferred Ephraim by laying his left hand upon his head, as well as his right? Ans. The right hand hath always been accounted the chief,& therefore when honour hath been given to any, he hath been set on the right hand, as Solomon set his Mother, and the Lord setteth Christ, Ps. 110. Rom 8. Act. 7. and Christ setteth his Church, Ps. 45. yet the Persians, as we may gather out of Xenophon, were herein contrary to all others; for, he Xenophon. lib. 8. Cyripaidras. saith, that Cyrus their King at a Feast placed him, whom he most honoured on his left hand, and the next on his right, the third again on his left, the fourth on his right, &c. till they were all placed about him. And he blessed Joseph, and said, God in whose sight my Fathers, Abraham, and Verse 16, 17 Isaac, have walked, &c. 17 The Angel, that delivered me from all evil, bless these lads, and let my name be called upon them, &c. How did he bless Joseph, when he said nothing of him, but only prayed God to bless his children? Ans. In blessing them, he blesseth him, because their multiplying was his multiplying, forsomuch as they were his, so Luther. Luther: but Vatablus saith, Some understand these words in the end, bless thee: O my Son Joseph. But this is needless, for children are of their Father, Vatablus. and the Father may well be said to be blessed, when they are blessed. In blessing them we may note, that he prayeth to God, showing hereby that he was but an instrument and the power of blessing restend in God only, so Calvin. Numb. 6. 24. the Priests were directed afterwards to bless the people. But why doth he say, Before whom my Fathers walked, and not before whom I have walked? To this it is generally answered, that he spake thus in modesty, not attributing anything to himself, of how great grace soever he was made partaker, as is commanded, luke. 17. 10. And more particularly, as Ferus hath it, that he might fasten the memory of Abraham and Isaac in Joseph and his children, Ferus. that they might be stirred up to imitate them, who because they were faithful were in high account with the Lord, and that remembering Abraham and Isaac, to whom and to their seed the promises were made, they being their seed might be the more confirmed in faith to believe the blessing to come. But how doth he pray the Angel to bless them? To this Calvin answereth, that the Angel here spoken of is equal to God, and therefore in praying to God he is joined with him, for which cause he cannot be taken to be an ordinary Calvin. Angel, but the Son of God, Christ Jesus, who appeared as an Angel, and lead and provided for the faithful, although he had not yet taken flesh, as we may see, 1 Cor. 10. 4. Tremelius likewise alleging other places, wherein the Lord is set forth by the name of an Angel, as Exod. 13. 21. chap. 14. 19, 24. Gen. 31. 11. Mal. 3. 1. R. Menahem also saith, he mentioneth Gods Majesty, Shechinah, when he speaketh of the Angel, that redeemed him, whereby he seemeth to hold, that this Angel was God. Ferus contrariwise saith, He knew that Angels were by God deputed to take a care of men, and that Ferus. God worketh by means, and therefore he excludeth not the means, but thankfully accepteth what God giveth by whom soever, whether by himself or by any other. If we look back to that which befell Jacob, we shall find, that as God, so his Angels have sometimes been seen about him, as an Gen. 32. 1. God. 28. 12. army in tents, intimating, that they were set to defend him from evil, and sometime ascending and descending where he lay in the night, to show their watching over him: And as Peter had his Angel, Act. 12. so it is commonly held, that every one of Gods servants hath an Angel guardian about him, as I have shewed, Mat. 18. 10. Considering which I cannot but incline rather to think, that it was a very Angel of whom Jacob speaketh here. And it is not necessary to hold, that he prayed to an Angel, as to God, although it be understood thus, but having prayed God for his blessing, he mentioneth the angel, as his Instrument to guard and to preserve his; but only as if he had said, God by his Angel preserve and be about these lads, as he was about me, or by the Angels his Ministers convey a blessing upon them; for if a Father can bless his child, and it shall be effectual, as when Isaac blessed Jacob, and his blessing may be asked, then the blessing of an Angel appointed to guard a man. For that which is added, And let my name be called upon them, not only Calvin, but Ferus saith, it is, as if he had said, Let them be name Tribes of Israel, as the rest of my sons: so likewise Chrysostome; By these two, the number of 12 being made up, when Levi shall be taken out, and the whole Land of Canaan shall be divided amongst 12 Tribes. So that such Papists are over-ridiculous, as hereupon ground the calling upon Chrysost. Saints departed. Let them be increased in the midst of the Land; that is, both of Egypt, for there Ephraim grew into 40500, and Manasse into 32200, and afterwards Musculus. in Canaan. When Joseph saw his Father to put his right hand upon Ephraim, and his Verse 17. Verse 18, 19 left upon Manasse, he would have placed his hands otherwise, but Jacob persisted, saying that Manasse should be a great people, but Ephraim greater, and his seed, saith he, shall be the fullness of the Gentiles. Jacob saw by the spirit that which Joseph did not, and therefore it is no marvel, although he did things unseemly in his eyes, in preferring the younger before the elder. It was Gods will that Ephraim should be most fruitful, and that Kings should come of him, although in merit there was no difference betwixt him and his brother, but the mere grace of God was the cause of this, and therefore he howsoever younger was thus preferred. Touching the last clause, It is, saith Vatablus, an hebraism, as if he had said, Many peoples shall be born of Vatablus. Chald. Paraphrast. Verse 20. him: the Chaldee Paraphrast, His sons shall be mighty amongst the peoples. And he blessed them, saying, In thee shall Israel bless, saying, God make thee as Ephraim and Manasse: that is, they shall both so multiply and live in such glory, that when any should wish unto any other the greatest increase, they should commonly speak in this form. Then Israel said to Joseph, I die, but God will be with you, and make you return Verse 21. Calvin. to the land of your fathers: that is, although I die in Egypt, Gods promise shall not die, wherefore be not weak in your faith, but expect certainly hereby a return thither, and the possession thereof in Gods good time. This he inculcateth again the rather, because his sons should have no Revelations, as he and his fathers had, to confirm them, that the words of him dying might always sound in their ears, and be believed as firmly, as if God should reveal this from heaven unto them, because he was a Prophet, and spake by the Spirit of God. And so indeed all the words of Gods Prophets to be received by us, and live still in our memories to strengthen our faith, although they be all dead and gone. Moreover, I give to thee one portion above thy brethren, which I took out of the hand Verse 22. of the Amorite with my sword, and with my bow. Some, saith Calvin, understand by this one portion nothing else, but in general: whereas they had each one a single portion, he had two for his two sons: but this is contrary to the text, describing this portion, as taken from the Amorite. It was therefore John 4. 5. without all doubt the place where the Shechemites dwelled, and the word translated portion is {αβγδ}, being the very name of the place Shechem. Raban. Maur. Tremel. How he said that he had taken this from the Amorite with his sword and his bow, see before, Chap. 34. 25. Calvin. How the tribe of Ephraim and Manasseh come to possess it, see, Josh. 24. 32. viz. that whole tract of ground belonging sometime to the Shechemites, and not the little plot purchased onely Gen. 33. 19. Some, saith Calvin, to clear this speech, flee to an Allegory, as if by sword were meant money, wherein, as great strength lieth, some to a Prolepsis, as if it had been spoken of as done, which was afterwards done. But howsoever Simeon and Levi took it, yet he dispossesseth them, as coming upon the Shechemites after the manner of thieves, and falling to him by the divine providence, he speaketh of it as gotten by his prowess. Ferus having Ferus. expounded this as taken by the sword of his sons, and by their power, against which impious fact he greatly stormed, but knowing the Will of God, he took it as his own, as being a thing by him ordained: he addeth, that by sword and bow we may also understand Jacobs justice and faith, to which God gave Hierom. in tradit. Haebraicis. this portion, taking it from the wicked. So likewise, and as bought with his money, which cost him great labour and toil. If it shall seem strange, that he would once speak, now that he was dying, of a piece of ground upon earth; it is to be understood, that he did it to avoid contention afterwards, if Simeon and Levi should stand for it, as being formerly by them subdued, which is a godly care in parents by Will to settle their Estates, to prevent strife amongst their children after their departure. August. quaest. 167. in Gen. A●iquod procul dub●o hic latet Propheticum Sacramentum. Saint Augustine, because it seemeth improbable that Jacob would speak of this portion so taken from the Amorites, if it be understood literally, as glorying in it, saith, that a mystery is to be sought herein, for if he meant literally, as the words sound, how could he still have upbraided Simeon and Levi hereby, Chap 49. Without doubt therefore, saith he, there is in this some prophetical Nam& Joseph Christum praefiguravit,& ●i datur illater●a, ubi Jacob disperdiderot Deos alienos, ob●uendo case in terra, ut Christus intelligatur possessurus gentes Deos patrumsu orum renunciantes& credentes in ipsum. Sacrament, by Joseph Christ is to be understood, and by this portion of ground wherein Jacob had hidden in the ground strange gods, the Gentiles, who renouncing their Idolatries, became a possession of Christ, and received his faith. Thus also after him Rabanus and Ferus. Now although I deny not a mystery to lye hide herein, yet, as in all other historical passages, so here the literal sense is first to be given, and then the mystical. Whereas Augustine cannot yield to the literal meaning, as it hath been before delivered, because Jacob should thus both approve and condemn the same thing finally. It may be said, that he always altogether condemned the bloody fact of his sons, but seeing it to be Gods will, that this land should fall to him by the extirping of the Shechemites, he took it unto him, as his own, and therefore he kept his flocks there afterwards, Gen. 37. 13. and now he giveth, as gotten by for●● of the arms of his family. And peradventure, after his departure from Shechem for fear of a revenge, the Amorites came to possess that place being voided, but he expelled them by force of arms again, as having more right unto it, for which cause he saith not, that he took it from the Hivites, such as the former inhabitants the Shechemites were, but from the Amorites new incrochers. Others have resolved this doubt otherwise, as Aben-Ezra, and Tostatus, and the Chaldee Paraphrast, holding that by sword and Aben Ezra. Tostatus. bow, his most ardent prayers are to be understood, seeing hereby as by sword and bow Moses sometime prevailed against Amaleck, and Jacob caused a terror to be strike into the Amorites, so that he might take and use Shechem afterwards at his pleasure. Andreas Masius, that some part of the land near to that, which he bought is meant, which had formerly belonged to the Shechemites, but being possessed by the Amorites he smote them, and joined it to his purchased land, for it is not to be thought but that many things were Andr. Masius in Jos. 24. done by Jacob, which are not recorded. I rest in the first, as most genuine, especially if that be added of a future expulsion of the Amorite, as I have said. Musculus saith, Whereas the names differ, for the Shechemites who were Hivites possessed that place, and not Amorites who are here spoken of, Musculus. that of Emor or Hamor they might easily be called Amorites, as from Shechem Shechemites: and that Amorite was the common name of those countrymen, Hivites of such as inhabited a particular tract of ground in that land, and so they were Amorites by a name more general, and Hivites by a more particular. CHAP. XLIX. HEre Jacob calleth his sons together to harken to that which should befall Verse 1, 2. them in the last dayes. It is most likely, that they were present before when he blessed Joseph, but he calleth them nearer together, that they might the better hear and understand and remember, what he should say touching every one of them. And to stir them up to the more attention, he setteth forth himself as a Prophet enlightened by the Spirit to speak of things to come a long time after, which is meant, when he saith, in the last dayes, that is, after the time expired of your living, as exiles from the land of Canaan in Egypt, &c. to the coming of the Messiah, not that he meant to set forth all particulars, but the heads of those things that should befall them, and first, Calvin. and chiefly in the division of the land of Canaan, but Ferus by the last dayes understandeth also the time of the Gospel commonly so called. And Rupertus before him, because Jacobs sons were not onely according to the flesh, but according to the Spirit, viz. the faithful under the Gospel, yet generally by the last dayes, onely times following after a certain space are meant, as, Dan. 2. 28. 1 Tim. 4. 1. 2 Tim. 3. 1. But why doth he say, Ye sons of Jacob, and then varying the word, harken to Israel your father? To this Origen saith, as Rabanus hath it, that they had not attained to that perfection, to which he had attained in seeing into the things of God, and therefore the father is set forth by the name of Israel, which was in singular favour given unto him, but they by the name of the sons of Jacob, as he was called from his birth. But this is over-curious, that of Ferus and others is better, he biddeth them Ferus. twice to gather themselves together, and twice to harken, that they might be present, and attend with the ears both of their bodies and mindes, and he nameth himself not onely by his name Jacob, but of Israel for the same cause, that they might with reverence hear him their father, and their father enlightened by God to foresee things to come. The first end of Israel herein then was to assure them of receiving the land of Canaan for a possession, because he assigneth here to each one his part, as if he had been present at the division, and then to foretell things to come afterwards, that they by the remembrance hereof might be made to stand in a continual expectation of a deliverance out of Egypt, and of being brought thither, and herein be comforted against all their future oppressions and miseries in Egypt. Abraham and Isaac did not the like before their deaths, although Abraham had many sons, the reason is, because Jacobs sons onely, and not theirs, were appointed by God to grow into one people, and therefore he singularly would have them come thus together unto him to receive his blessing, wherein Abraham respected Isaac onely, and Isaac Jacob for such, as in whom the holy seed was, their other children being separated to make divers other Nations by themselves. That which followeth here as uttered by Jacob, is commonly called his last Testament, or his blessing of the twelve patriarches, but it is rather his prophecy touching every one of them, mingled with cursings and blessings, as will appear, if we consider his words, or that which is set down here by way of Preface, for he propoundeth to tell them things to come. But yet because in the winding up of these prophecies, it is said, This is that which their father spake, and blessed them, each one according to his blessing: It may Verse 28. be called his blessings of them also, as which in those last words are implyed to have been added in the end of his wrongs. According to this example of Jacob, his twelve sons are said also, when they were near the time of their departing, to have spoken each one to his children, dissuading from 'vice, and exhorting to virtue, and foretelling divers things to come, as appeareth by the Book, called the Testament of the twelve patriarches, which is set forth amongst those called Monumenta Patrum. And afterwards Moses did the like, Deut. 33. and Joshuah, Chap. 24. and Samuel at the end of his time as Judge giveth divers admonitions to the people, 1 Samuel 12. and David, 1 Chron. 29. Reuben my first-born, the beginning of my strength, the excellency of dignity, and the Verse 3. Verse 4. excellency of power; unstable, as water, thou shalt not excel, because thou wentest up to thy Fathers bed, &c. The sons of Jacob are in divers places reckoned up, but always in a different order, as Gen. 30. 46. and Numb. 1. 2. 7. 10. 12. 13. 24. 26. and Deut. 27. 33. Jos. 15. which Ruffinus observeth and admireth. Here they are placed according to their age, viz. the 4 eldest and the 2 youngest, but not the rest, of this ruffian. lib. de benedict. Patriarcharnm. divers order Origen also speaketh, but deferreth to give the reason, till that he cometh to speak of each one in particular. Touching Reuben the words are diversely red by divers, in the vulgar Latin, for the beginning of my strength, is the Origen. beginning of my grief, because the word is {αβγδ} signifying also grief, and then this is rendered, as a reason, why he calleth him so, because when a man beginneth Calvin. to have Children, he beginneth to have care and bestow, as Ferus hath it, he meaneth his grief for sin committed by his children, then which nothing could be more grievous unto him: but because all that is first said here, till he cometh to reproof, is altogether matter of excellency, My first-born, my strength, the excellency of dignity, &c. To aggravate the sin of Reuben the more it is better to expound it by strength, and he calleth him the beginning of his strength, because he was the first branch, which sprung from his generative virtue, and in him he began first to revive again as it were, and begot him, when he was strongest. The next words also are rendered in the vulgar latin, prior in donis, mayor in imperio. Hieronym. rendereth it, mayor ad Hieron. in tradit. Hebr. portandum, mayor robore; the Septuagint hard to bear, hard in procacity and injury: But Pagninus rendering it word for word, according to the Hebrew, hath it, the excellency of dignity and the excellency of strength. The called. thus, Thou shouldst receive 3 portions, the birth-right, the Priesthood and the Kingdom. Targum Hierosol. for the sin of Reuben the double portion of the birth-right is given to Joseph, the kingdom to Judah, and the Priesthood to Levi. Ambrose readeth the whole thus, initiun filiorum meorum, durus portari, durus et t●merarius affecisti Ambros. lib. de●. benedict. Patriarch. me contumeliâ. It availeth much to make a man the more ashamed, and to humble him the more, to recount what he is fallen from, of what dignity he was, but how base now he is, what obligations of favours there were to bind him to duty above others, which notwithstanding he ungratefully hath gone from his duty, and shewed insolency. And therefore Jacob speaketh of this to humble Reuben the Ferus. more, and to warn both him& his posterity to take the more heed of sinning afterwards, when they should consider, what excellency they were already fallen from by sin, and what they had lost hereby, even the kingdom and Priesthood of right belonging to the first-born, and the double portion to the rest: so Ferus, Unstable, as water, in the vulgar Latin, poured out like water, Pagninus Vatablus. readeth it according to the Hebrew, light as water, all to one effect, as water, if it can find any place to run over, breaketh forth, so hast thou done in Calvin. Ferus. thy lust, or he speaketh of this, as a punishment, that he was unstable in his dignity, saith Calvin, because of his sin. Ferus joineth both these together as meant hereby, as water breaking out stirreth up froth and bubbles, which make a great show, but presently vanish, so thou hast been proud of thy primogeniture, thou hast thought thyself great, and that whatsoever thou shouldst do, thou couldst not be driven from this right, but now thy glorying hath an end. And he prosecuteth this allusion to water yet further. 1 Because, as water breaking out is carried without reason, onely by violence, so was he by the violence of his lust. 2 As water breaking out bringeth loss, so he brought loss to himself and to his posterity. 3 As water running away leaveth nothing behind it, as doth oil, after which remaineth a fatness, and wine, after which remaineth a smell: so he had no privilege left him, but all were quiter gone. 4 As water runneth to low places, so he should be low for his pride. Thou shalt not excel, here he expresseth further Reubens Lyranus. Tostatus. Musculus. loss, he should be deprived of all dignity and privilege, and there was good reason for it, because he had dishonoured so foully his father, the original of all his dignity and of his being unto him. For these words, thou shalt not excel, the vulgar latin hath it, ne crescas, but it is expounded to the same effect, grow not, or thou shalt not grow in excellency, or because it is an excellency to increase in number, it may be understood so, and then the saying of Moses, Deut. 33. touching Reuben is a further illustration hereof; Let Reuben be small in number: and so indeed he may be noted to have been, Numb. Luther. 26, &c. in comparison of the other tribes, neither did he ever any great matter, and he is upbraided with pride and slothfulness, judge. 5. 15, 16. If it be doubted, how this may be justified in Jacob, for his sin against him to curse his son? It is easily answered, he cursed him not, but by the spirit prophesied thus against him. Thou wentest up to thy fathers bed, thou defiled'st it: these words are by Kimhi and Aben-Ezra red thus, Since the time that thou wentest up, my bed was cut off, that is, I companied no more with Bilhah, with whom this great sin was committed, holding that Jacob separated her from him for ever after this, as David did afterwards his ten Concubines abused by Absolom, How great this sin was, and therefore how worthily Reuben was 2 Sam. 16. thus punished, we may see by the Apostles aggravating of the like, 1 Cor. 5. 1. Saint Ambrose rejecteth this exposition, as coming from the Jews, who have held Reuben to be cursed here for his incest, because that was a thing Ambros. lib. de benedict. Patriarch. done long before, whereas Jacob professeth to speak only of things to come, and therefore he followeth only this mysticnll sense, that Reuben figureth out the Nation of the Jews, who were as Gods first-borne, for so they are called, Exod. 4. 22. and they excelled by many privileges, but that Nation ascended Exod. 4. 22. Rom. 9. 4. Ascendit cubile patris. i. carnem Domini Jesu patibulo affixit, in quae velut in quodam cubili& patrio thero sancti ejus salutari refectione requiescunt. The Allegory of Reuben. into the Fathers bed, and offered contumely to him, when they crucified the body of Christ, and abused his human nature, wherein as in an holy bed, the Saints anciently did quietly repose themselves by faith, who were their Fathers; wherefore this Nation is cursed of God, and deprived of all their ancient dignity. In rejecting the historical interpretation Ambrose is against all other Expositors, and against the truth: for although it was the purpose of Jacob here to speak of things to come, yet when he foretold evil to any of his sons, he meant to lay down first the causes, their sins, that their posterity and all men living after, might be warned hereby, as he dealeth here by Reuben. The literal sense then is first to be looked at, and then the mystery. And so I deny not, but that this touching Reuben may be further applied, then to Reuben and the Reubenites, viz. to the whole Nation of the Jews according to this of Ambrose; so likewise Origen, and Isidore, and Ruffinus, but that Origen and Ruffinus by the Fathers bed understand the Law, which Origen. Isidore. Ruffia. Gal. 4. Rupertus. Ferus. is as a Concubine, for it is compared to Hagar, and is defiled by the Jews in that they did corruptly expound it, understood it only carnally, and sinned greatly against it. Or it may be applied to heretics, as it is by Rupertus, and after him by Ferus, who glory, as if they were the chief of Gods servants, and were of most excellent gifts, but they pollute their Fathers Bed, when they pollute the Church with their heretical Doctrines, and therefore are accursed, and shall finally be brought down. And generally it may be applied to all the wicked, for howsoever their judgement may be deferred, as Reubens was, yet they shall not finally escape, but for a little vile pleasure of sin for a moment, they shall be deprived of infinite good things forever, and especially they that are contumelious to their Parents, as Reuben, and Ham before him. And Parents may learn of Jacob to exercise severity 1 Sam. 2. against such impious children, and not lenity as Eli did. Simeon and Levi are Brethren, Instruments of cruelty are in their habitations, Verse 5, 6, 7. my soul, come not thou into their secrets, &c. These were the two next in order, and in wickedness, he recounteth here their cruelty against the Shechemites, and professeth, in what abomination he had that bloody fact, assigning them their punishment therefore. And he Vatablus. calleth them Brethren, not because they two alone came of one Mother, but because they were alike in wickedness; Instruments of cruelty, &c. this is rendered by the Septuagint, they perfected injustice by their invention. How great this sin of theirs was, I have shewed before, Chap. 34. and how Jacobs execrating of it notwithstanding, it is praised by Judith. All his sons indeed had an hand in that murder, but because these Judith 9. two were leaders to the rest, he censureth them only. O my soul, come not into their secret, &c. By these words he purgeth himself Verse 6. Ferus. Vatablus. from being in any part of their counsel in that matter. To their assembly let not mine honour be united, the word {αβγδ} hered used signifieth glory, that is, as some say, my honour, my good name, my soul, or my tongue, which is chiefly to be preferred, for as he did not in heart, which was touched before, Musculus. so neither in tongue did he give any the least assent unto it. And this should be exemplary to us, to detest cruelty and perfidy in any case. For in their anger they slay a man, and in their self-will they digged down a Vatablus. wall. By a man, saith Vatablus here, understand the Shechemites, the singular number being put for the plural, or rather Shechem is to be understood, whom specially they slay, as the defiler of their Sister; cutting off all the rest also with him, that were of his City. The next words, digged down a Septuagint. wall, are by the Septuagint rendered, they cut the nerves of a Bull: and the word {αβγδ} is often used to set forth a Bull or an ox, some by this Bull understand the same man, Shechem, being thus called for his strength; others, Joseph, for his might and power afterwards in Egypt, as also Moses speaketh of him, Deut. 33. according to this sense the Targum Hierosolymitanum render Targum Hierosolymitan. the words thus, They slay a man in their anger, and at their will sold Joseph, who is likened to an ox, and to make this the more probable, they say, that these two doubtless had the chief hand in selling Joseph, because Reuben the eldest was against it, and they were the eldest next, and therefore Joseph bindeth Simeon afterwards, as we have seen. But because the matter of the Shechemites is that, for which they are censured, and these words may have a good construction, being understood of the same, and the selling of Joseph was nothing pertinent to that, it is rather to be expounded of the wall of that City demolished by them. For although none express mention be made of this thing in the History, yet it is said, that the rest of Jacobs sons under their conduct came upon the slain, and destroyed the City, whereby this is implyed, viz. their digging down of a wall. Cursed be their anger, for it was fierce, and their wrath cruel, I will divide them in Jacob, and scatter them in Israel. Verse 7. Calvin maketh a question here, and touching the reproof of Reuben before, whether they had not yet repented them of these sins, and if they Calvin. had, how Jacob could now justly upbraid them hereby? and he answereth, It may well be thought that they did not hitherto seriously repent them, because their answer made to their Father, when he first reproved them for it, savoureth rather of obstinacy, and it is most probable, that the more time had passed since, the more senseless they grew of their sin by a brutish kind of torpour, or at the least they were not seriously touched with bitter sorrow therefore. And if he should not have now taxed it, haply their posterity might have been animated to the like freity, and others after them, unto Luther. whom that which is here said, may now be a continual terror from attempting the like. And this he saith of Simeon and Levi, but touching Reuben, Luther saith, that he had long ago repented, and had his sin forgiven, because he was in all things ever after so careful to please his Father, but yet the reproof of his sin was now necessary, lest his children should by Jacobs silence herein be more encouraged to the like, thinking with themselves, Reuben our Father did thus, and was not taxed for it, therefore we may do likewise. And touching Simeon and Levt, Calvin saith, that although their sin was remitted, yet Jacob might thus to good purpose reprove them for it, that hereby both they and others might be held from the like cruelty for time to come. God doth not, saith he, hereby show, as the Papists teach, that the sin being remitted, man is to bear temporal punishments therefore still, but the punishments now inflicted serve only to purge the heart from hypocrisy, and to make the humiliation the more, and that hereby Gods elect, as by a bridle of fear and reverence may be held from sinning for time to come. Cursed be their anger, for it was fierce. He nurseth, saith Ferus, their anger, but not their persons, so must we not hate the persons, but the vices of the Ferus. Non quameun. queiram damnat, said duram, nimiam, pertinacem,& quae in furorem exit. Psal. 4. wicked: and he nurseth not every anger, but that which is over-much, hard and pertinacious, ending in fury: for there is a blameless anger, of which it is said, Be angry, and sin not. I will divide them in Jacob, &c. Here is their punishment, which was accordingly inflicted, when the Levites were not permitted to have any inheritance by themselves, as the other Tribes, but Cities in divers Tribes all over the Land of Canaan, and the Tribe of Simeon had none inheritance apart, but was mixed with the Tribe of Judah, as we may Hieron. in tradit. Hebr. in Gen. 1 Chron. 4. 40. see, Ios. 19. and afterwards going to Mount Seir, they expelled the Amalekites, and dwelt there, so jerome, and Calvin, &c. They had been united together in sinning, and therefore they should for a punishment be separated and scattered afterwards in Canaan. The Hebrewes say, that of the Tribe of Simeon came Pedagogues, who went into all Tribes to teach youth, and in the Targum Hierosolym. it is said, It is not meet, said our Father jacob, that Targum Hierolymitanum. these two should dwell together, because so no City or kingdom could stand before them, I will therefore divide the Tribe of Simeon, that they may be Scribes and doctors of the Law in the Synagogues, and Levi to be over Sermons, and contentions amongst the people. And this, saith Calvin, was a Calvin. favourable punishment to the Tribe of Levi, and turned by God into a means of the great good of his Church, their scattering being nothing else, but a scattering of seed in all parts, and a sending out of the Ministers of his grace every where, and their reproach being thus turned into an honour, and the like may be said of Simeon, if the Hebrews report be true, as is most likely. But as in the prophecy touching Reuben, so in this of Simeon and Levi. Ambrose Ambros. lib. de benedict. Patriarcharum. admitteth of no historical sense, but only mystical, because Simeon and Levi being long ago challenged by their Father for the slaughter of Shechem, yielded a good reason, why they did it, he abused their Sister, as an Whore, wherein he restend, and therefore he could not now again reprove them for it, and the field so won by them he gave to Joseph, as won by his sword, thus countenancing the fact. But of this enough hath been said before, to show Jacobs utter dislike of it. Mystically, saith Ambrose, under the names of Simeon and Levi is shewed, how the Lord abhorred the Priests and Levites, the Scribes and doctors of the Law, that came of Simeon and Levi, as being The Mystery. the chief in the crucifying of Christ, and in murdering and persecuting the Prophets and Apostles, yet there is some grace of blessing added by the dispersion caused by them, the Gentiles being congregated together, according to that, I will smite the Shepherd, and the sheep shall be scattered, that the Gentiles being come in, all Israel might be saved. Now the Priests and Scribes were the chief in crucifying Christ, this is plain, because he saith before, the son of man is delivered into the hands of the chief Priests and Scribes, and M●●th. 20. their anger may well be said to be fierce, because, Pilate being so unwilling to crucify him, yet they persisted to urge him unto it. They truly also killed a man Christ Jesus, and digged down a wall, that is, pierced his body with nailes and spears, or they enervated a bull, spreading his horns as the moon to compass in all the world, or the wall of Jerusalem is meant, the ruin whereof came by this bloody act of theirs. And they were scattered also, and divided when they were besieged by the Roman Army, making warres Rupertus. Isidore. ruffian. Ferus. Rab. Maurus. amongst themselves, and afterwards dispersed into all Nations, thus partly Ambrose, and partly Rupertus, Isidore, and Ruffinus, and Ferus, and Rabanus, who also addeth, that they were divided, when some of them turned Christians, but some hardened their hearts, and so Origen saith, he heard one of the ancients once teach, but he maketh them more generally a type of the Jews crucifying Christ, and not of the Priests and Scribes onely. Judah, thou art he, whom thy brethren shall praise, thy hand shall be in the neck of Verse 8. thine enemies, thy fathers children shall bow down before thee. Judah signifieth praise, and therefore he beginneth accordingly with his praises, the Septuagint red it, Thou hast confessed, and not been ashamed, which they that follow understand, some, of the matter of Tamar, when he said, she is more righteous Gen. 38. Gen. 37. then I; some, of Joseph, whom he sought to deliver from death; and some, of the confession that should be made of all his brethren of him, when from him, as acknowledged most worthy, they should be called by the name of Jews, the preterperfect tense being put for the future for the certainty of the thing, after the manner of other prophesies. But the sense according to the Hebrew is plain, the right of the first-born shall be in thee, that is, in thy tribe whereby thou shalt be so highly exalted, being placed in a kingly throne, that all shall count thee happy for so great dignity, and for the privilege of having the King of Kings, Christ Jesus, to come of thy line. Thy hand shall Chaldee Paraphrast. be in the neck of thine enemies, the Chaldee Paraphrast hath it, Thy hand shall prevail against thine enemies, they turning their neck, and being scattered before, and coming to sue unto thee for peace, whereby the meaning is sufficiently set forth. And this was verified specially in David and Solomon, and Calvin. the bowing also of all his fathers children unto him, which followeth next, although afterwards the ten tribes revolted, for the right still remained in this tribe; and that of Israel was but an adulterine kingdom, and an unlawful confusion forcibly brought in, and therefore prospered accordingly, Musculus. whereas some understand this of their bowing to him, when in Josuah he is made the first to go against their enemies, this was nothing to the royal dignity belonging afterwards to this tribe, although even then his hand began to be upon the necks of his enemies. Ferus reckoneth up many things setting Ferus. forth the dignity of this tribe. 1 They entred the read sea, next to Moses, the rest being afraid. 2 They fought first against the Canaanites. 3 Famous Kings were of this tribe. 4 All had their name Jews herefrom. 5 Christ came of it, and therefore he was worthy of all praise. Judah as a lions whelp, from the prey, my son, thou art gone up, he hath bowed Verse 9. himself, and couched like a lion, &c. He was, as a lion for his great strength, being more in number, then any other tribe, and fuller of courage and boldness, especially this was verified in David, who came so often home with prey, and in Solomon, who couched and lay down in peace, none daring to rouse him up, so Ferus. But Calvin thinketh, that the last words do imply a Calvin. divination of the strength of this lion, at the renting away of the ten tribes, but even then, he saith, that judah lay in his den, as a lion, striking such terror into his enemies, that none durst rouse him up. And according to this the Chaldee Paraphrast hath these words, Thou shalt have power in the beginning, Chald▪ Paraphrast. and in the end a kingdom shall be magnified out of thy house, because thou hast refreined thy soul( my son) from the judgement of killing, meaning doubtless, in the case of Tamar and of joseph. But yet in rendering this place according to the words of the text, he hath it, As a lion and as a lioness resting, or couching, he shall dwell in his strength, or fortitude, there is no kingdom that shall move him. And certainly here is nothing said, implying that renting away of the ten tribes, but this must needs rather be understood of judah, whilst that tribe flourished most in David and Solomon. And David that was of Judah, fought with a Lion and a bear, and overcame them, and goliath also. When that kingdom was more weakened upon the division, there were, that durst rouse up this lion. For lion and old lion, as we Hieron. red it, some red a lion and a lioness, as Jerome, &c, but the word signifieth properly a greater lion, howsoever in the plural number it be of the feminine gender, and therefore may be thought to signify in the singular both sexes And all things are spoken hitherto in the preterperfect tense, which is put for the future in prophesying for the certainty, as was touched before. The sceptre shall not depart from Judah, nor a Lawgiver from between his feet, till Verse 10. Shiloh come, and to him shall the gathering of the people be. After the prophecy of Kingly dignity to Judah, here followeth the establishment of it, until the coming of the Messiah. The sceptre, in Hebrew {αβγδ} Shevet, signifieth virgam, and is sometimes put for a sceptre, as Ps. 45. The sceptre of thy kingdom is a righteous sceptre, and easter 5. 2. and sometime for affliction, so ashur is Esay. called the rod of Gods fury, and Psal. 2. it is said, Thou shalt rule them with a rod of iron. Here affliction cannot be meant, because onely joyful things, reign, power and victory are spoken of, but a sceptre, that is, rule and dominion over a kingdom shall not depart, or shall not go back or fall away, as the word {αβγδ} here used signifieth, the Septuagint have it, shall not fail. The word {αβγδ} also is noted to signify a tribe, v. 16. and 28. &c. and if it be so taken, the meaning is, that the tribe of Judah should continue, and return after the Babylonish captivity, as others did not. Nor a Lawgiver from between his feet, this serveth further to illustrate that of the sceptre meant before, and not a rod of correction, for to cause to writ, as the word {αβγδ} Mecokek signifieth, and to establish laws belongeth not to any, but to the highest power. From between his feet, that is, of his seed or stock, Onkelus and jonathas render it, from his sons sons, That he might not offend chased ears, saith jerome, he Hieron. Honestati aurium consulens ne nominaret genitalia, quod proximum erat posuit de foemore. Tremel. Vatablus. Calvin. name the thigh, which is next to the genitals, that he might not name them, and sometimes the womb is name even of men, as Gen 15. 2 Sam. 16. For this exposition that by the Lawgiver is meant principality is Tremelius also; and he saith that a Lawgiver between his feet is spoken of in alluding to the custom of childrens being brought up at their fathers feet, the like speech unto which is, Deut. 28. 57. and Josephs childrens children are said to have been brought up upon his knees, Chap. 50. 23. Others yet by the word {αβγδ} understand a Scribe, which used to sit between, or rather at the feet of him that rules, who whilst he went not from his feet, the dominion continued; Now although the word signifieth a writer, as well as one that causeth to writ, I prefer the former exposition of one in authority, descending of Judah, because the sign of dominion, the sceptre being spoken of before, the office being now spoken of also, maketh it the more plain, what was meant, till Shiloh cometh: the vulgar latin, donec veniat qui mittendus est, thé Septuagint, donec veniant, quae deposita sunt ei, and in another translation, donec veniat August. contra Faust. lib. 2. Cyprian. lib. 1. contra judaeos. Ignatius. Irenaeus. tertul. Calvin. cvi repositum est, the former of these is followed by Augustine and Cyprian, the latter by Ignatius, Irenaeus, Tertullian, Ambrose, &c. the word is {αβγδ}, some suspect, that {αβγδ} hath been changed into {αβγδ}, as Calvin saith, which he thinketh not improbable, and if it be {αβγδ} with {αβγδ}, it signifieth mittendus. If the word be partend into {αβγδ} and {αβγδ}, as it is by some, the first signifieth, quis, quae, or quod, and the second ei; and so it is to be red, donec veniat quod, or quae ei, repositum est, or reposita sunt being understood, whereby we may see the ground of the latin and Greek translations. Others derive it from {αβγδ} filius, and {αβγδ} for which {αβγδ} is put, signifying ejus, and this, saith Calvin, must follow: and Tremelius translateth it so, saying, that {αβγδ} signifying secundinas mulieris doth most properly set forth this seed of the woman promised, Gen. 3. 15, Onkelus rendereth it, Messiah, non deficiet in saeculum saeculi, usque Onkelus. dum veniat Messiah, turning missus into Messiah or messiah. There is also a place called Shiloh, in the tribe of Ephraim, where the Tabernacle was set Jos. 18. 1 Sam. 4. up and remained a long time. If the word be expounded, which way soever, it setteth forth the Messiah, for of the sending of whom was it ever so much spoken, as of him? and what is said to be laid up for any, but some most precious thing? and what so precious as the Messiah? and touching the last translation, to which I chiefly assent, his son, who may rather be understood hereby, then the chief son of Judah, Christ Jesus, in whom his kingdom should be far more enlarged then ever before, and established unto perpetuity, or else we may derive it from {αβγδ} as Vatablus saith, some do, signifying to do prosperously, or to be peaceable, and so Shiloh cometh, Vatablus. is his prosperity or felicity cometh, which is in Christ, so likewise Ferus, applying that, Ps. 45. hereunto. Of the place called Shiloh, it cannot be understood, Rabini. as some Hebrew rabbis would have it, saying, that this was fulfilled when Saul was anointed King in Shiloh, and more fully when Jeroboam was anointed there, taking from the house of David, who was of judah 10 tribes, for then all his fathers sons did no more bow down to him. But this is contrary to the history of these Kings, for Saul was made at Mizpeh, 1 Sam. 3. 22. 1 Sam. 10. 1 Sam. 10. 17. and jeroboam at Shechem, 1 King. 12. And if it shall be thought, their first coming to Shilo, Ios. 18. and placing the ark there, is meant, as if he had said, Till Shilo cometh to be possessed by my seed, this cannot possibly hold, because Judah had then attained to no sceptre or Kingly authority, but long after. That place therefore cannot be meant, but that prosperous and happy peaceable son of his, Christ Jesus. And that the Christ is meant here, appeareth, because even the rabbis of the Jews themselves do divers of them expound Shiloh of the Messiah, as R. Solomon, who saith, that even still Judah reigneth in Media, Assyria, Babylon, and about the R. Solomon. Mount Caucasus, and so shall do according to this prophecy; till the Messiah cometh, other rabbis that by {αβγδ} a rod of affliction, is to be understood, which shall not depart from the Jews till the Messiah cometh. Others turning the words say, that the sceptre shall never more depart, when the Messiah shall be once come; Lastly, others say, that this prophecy is to be understood conditionally, the sceptre shall not depart, if Judah keepeth Gods Commandements,( as all other promises of perpetually possessing the land of Canaan) till the Messiah cometh, but for sin, the Kingly dignity may fail in this tribe, before that time. But whereas, notwithstanding their agreement with us in the main, they expound this prophecy so, as that it may not be hereby concluded, that the Messiah is already come, they may easily be confuted. For who besides R. Solomon himself, saith, that the Jews have any dominion in any part of the World, but rather that they are subjected and made tributaries every where? And for the affliction pretended to be meant, how doth this agree with a Law-giver, or a lion, or other things, that are likewise spoken of touching Judah? Again, to say that the sceptre shall not depart when Shiloh cometh, and till he cometh, are two divers things. And lastly, to say that any prophecy of a sign of the Messiahs coming is conditional, is to make prophecy uncertain and of no credit. The Messiah then was without all doubt here pointed at, although some Jews, to elude this testimony, say that nabuchadnezzar and not the messiah was meant by Shiloh or mittendus, because he was sent of the Lord, and then there was an end of Davids kingdom in Zedechiah. But this is easily confuted, if we receive not this exposition of the word, but hold us to this his son, or his felicity, sith it is not {αβγδ} with a {αβγδ}, signifying to sand, but {αβγδ} with {αβγδ}, as was shewed before. Moreover, God did expressly promise, that Davids kingdom should never have end, Psal. 89. 29. 1 Sam. 7. 16. and therefore Jacob could not mean, that in an enemy, such as nabuchadnezzar was, wasting and destroying all things, it should have an end, but that it should endure till the Messiah his coming, and thence-forth for ever, this being a sign the cessation of Judah his kingdom of the true Messiah being come. And to all that hath been said before we may add that of the Targum Hierosol. upon this place: Kings shall not cease from Judah, nor doctors that teach the Law, until the time that the King Christ doth come, whose the kingdom is, and all Kings of the earth shall be subject to him. But this being granted, a great difficulty still remaineth, how this prophecy was verified, seeing the Kingly dignity of Judah ceased in Jeconiah according to Jeremy his prophecy? Ferus answereth, Jeremy 22 30. Ferus. that although in the time of the Babylonish captivity it was intermitted, and the royal dignity indeed ceased, yet there was at the return out of captivity a Ruler set up again of the tribe of Judah, until that Herod a stranger got the kingdom. And Calvin saith, that Christian Writers are wont to set Calvin. down this Government thus; first, there were Princes, who ruled to the time of the Macchabees; then the High Priests; and lastly, the Council, consisting of 70 chosen out of the royal blood, whose Authority was so great, that Herod being cited to appear before them, he hardly escaped with his life, because he contumaciously refused to come. But he rejecteth this, because for 500 years together, before the coming of the Messiah, they were tributaries, and in the time of Antiochus Epiphanes, all Kingly dignity in that tribe was extinguished; and lastly, the Asmonaei usurped the title of Honour and power, till that they came to be under the jurisdiction of the Romans. Wherefore he yieldeth, that after the Babylonish captivity, even till the coming of Christ, this dignity failed in judah, and that it should do so, was intimated by Amos 9. 11. The dayes come, that I will raise up the Tabernacle of David, which fell; and by Ezech. 21. 26, 27. saying, The crown shall be no more, till he cometh, whose right it is, and I will give it him: that is, to Christ Jesus. This prophesy then, saith he, is not to be understood, as if there should be always an outward splendour of royal dignity in this tribe, till the coming of the Messiah, but that a famous kingdom out of it should be set up, which although it should be butted again for a time, yet it should at length rise up again and flourish for ever. And to show the fall of this principality for this time, he applieth Esa. 11. 1 of the branch arising out of the root of Jesse, naming Jesse, a private man, and not David a King, to intimate this private and obscure condition, to which Davids house should be brought, and out of it so brought down, at length the Messiah should come forth, so Calvin. He holdeth then, that the meaning of this prophesy, is that the sceptre should not so depart from judah, although in this long time of vacation it might seem to be utterly extinct, as that there should be no farther hope of the restitution thereof, as to other tribes, for by faith the people of God should still stand in expectation of restoring it to judah, till Christ the King of Kings should come of that tribe. But being thus understood, no firm argument can be drawn from hence to convince the Jews, that the Messiah is already come; because they may in like manner say, that howsoever all regal dignity hath lain dead hitherto in this tribe, yet by faith they believe, that it shall be restored, when the Messiah cometh, which may be as well 3000 yeares after the Babylonish captivity, as 500. And as for that opinion followed by other Christian Writers, which Calvin rejecteth, I find that many learned authors stand for it, as Cyril, who saith, that Zorobabel of that tribe had the principality first after Cyril. lib. 8. advers. Julianum. the Babylonish captivity,& then they that came of him from age to age to the time of Herod, and other learned Writers, who say, that Iudas Macchabeus and his brethren, although they were high Priests, yet must not be denied to have been of the tribe of judah, because they are called the men of judah 1 Macchab. 5. 63. And Lyranus, Tostatus, &c. who say, that the high Priests, that reigned Lyranus. Tostatus. then, were of the tribe of judah by the mothers side, seeing they commonly matched with that tribe. And Paulus Burgensis, joannes Myrandulanus, and Joan. Myrand. P. burghers. Galat. lib. 4. de arcanis fidei. Melchior Canus lib. 2. de locis theolog. c. 11. Galatinus, &c. who say, that the Council consisting of 70 was erected out of the tribe of judah. And Melchior Canus, who saith, that by the tribe of judah the Kingly dignity was, as a Depositum, committed in that time to the high Priests for the safeguard of the people, until that some prophet should arise, to show, who of that tribe should reign, or until the coming of the Messiah the King expected. But that of Cyril may justly be excepted against, for it is not true, neither doth any history show, that Zorobabels posterity reigned after him, but the Assamonaei, otherwise called the Macchabees, who were Priests. 2 For the 1 Mach. 5. 63. alleged to prove them to be of judah, the words are misinterpreted, there being nothing but the man Judas, but that the Assamonaei coming of a mother of the tribe of Judah, were in part of that tribe, is plain, and therefore the dominion in Judah continued till Herod: but let us look also into the writings of other ancients, to find out how this prophesy was verified. Chrysostome saith, The meaning is, there shall be a Chrysost. hom. 67. in Gen. August. lib. 18. de Civit. c. 45. Non defuit Judaorum princeps ex ipsis ludaeis usque ad istum Herodem quem primum acceperunt alienigenam regem. Rupertus lib. 9. in Gen. c. 29. Justin. Martyr Dialog. cum Tryphon. Prince of the Jews, till Christ cometh. Augustine, There was not wanting a Prince of the Jews coming of the Jews themselves till that they received Herod, the first stranger for their King. Rupertus, saith, Then the sceptre departed first from Judah, when Herod obtained the kingdom of the Jews by the gift of the Romans, he coming of a father an Idumean, and a mother an Arabian. And justin martyr laboureth to convince the Jews by this that the Messiah is already come, because they have had no more Prophets or Kings of their own since the coming of our Christ, whereas before they cannot say, that they wanted some kind of King or Prophet. From hence we may gather, that these holy fathers by a King in judah& a Lawgiver there understood, not a succession of Kings or Governours coming of judah particularly at all times, but of Kings and Governours of the Jews even until the coming of the Messiah. And surely this prophesy may well be so understood, seeing subtilest Rulers of the jews held who were jews, the sceptre was in judah, although he that swayed it, was of another tribe, for they were all in those dayes called Iudai, Jews of Judah, the only Tribe wherein the kingdom then stood: and for the Levites and Benjamites, that were mingled with them, they being few in comparison, carried not the name, but Judah, that was most populous. for after the Captivity, saith Josephus, the name of Hebrews and Israelites Joseph. ceased, and both the country was called Judea, and the people Judaei. Wherefore if there were Jews, Governours of the Jews, even till Herods time, the sceptre was in Judah, although one of the Tribe of Levi, or others with those of the Tribe of Judah governed together with them. For who were these Princes or Rulers now but judaei, the name of Levites and Benjamites being in the common speech, and intituling of them worn out? so that the government was in Judah, because Judah only bare the name, and who so governed, in appellation pertained to Judah. But all this doth not yet so fully satisfy, but that some exception may be taken: For, did not the sceptre go away from Judah in the time of the Captivity, and after Zerubbabels time till Iudas Machabeus? and if so, how is it said, it shall not depart till the Messiah cometh? I think therefore that the meaning is. First, that a famous kingdom should spring out of Judah, as there did in David, continuing in him and his successors, to the captivity of Babylon 473 yeares. Secondly, that this kingdom should afterwards grow into another kind of Principality, and therefore the word is altered, and a Law-giver from between his feet. Thirdly, a royal authority should continue in Judah, first by Kings, and then by other Governours; and howsoever, for their sins, it might be sometimes interrupted divers years; yet it should not be translated to any stranger coming of another strain, that he should be a King in Judah, till the coming of the Messiah. And if it be thus expounded, I cannot see how it can lye open to any exception, but all Jews must needs be convinced that the Messiah is already come; because the royal dignity over the Jewish Nation was long ago translated to Herod, in whose time Christ was born. And to him shall the gathering together of the people be. In the vulgar latin, Chaldee Paraphrast. Jonathas. He shall be the expectation of the Gentiles. Onkelus the Chaldee Paraphrast, The Gentiles shall obey him: Jonathas, All the Kings of the earth shall be subjected unto him. The Hebrew word is {αβγδ}; which Jerome deriving Hieron. from Cana, to expect, translateth the expectation; but then {αβγδ} must be supposed to be put for {αβγδ}, which is not done, when the word beginneth with jod, as this doth, and therefore the most skilful in the Hebrew tongue turn it, The gathering together. But by people, the Gentiles are certainly meant, as Calvin hath it, because although the posterity of jacob grew into peoples, Calvin. yet when he speaketh of them obeying judah, he saith, all thy fathers sons; but here varying the phrase, peoples, meaning the Nations of the world, which at Christs coming should be gathered to him by the preaching of the Gospel, the Jews disobeying it. They that follow the vulgar latin, say, that he Just. Martyr Dial. cum Triphon. August. lib. 8 de Civit. cap. 35. was the expectation of the Gentiles, not in respect of his first coming, because before that time they knew not of him, but in respect of his second, which shall be at the last day; for this time the Gentiles, being now faithful do most earnestly expect. And from this clause of the gathering together of the Gentiles unto Christ, prophesied of also in many other places, it is most apparent, that our Christ is the true Messiah. And that the appointed time of his coming was then, and commonly held so to be, when he did come, may well be gathered from the speech of the woman of Samaria, saying, I know that the Messiah cometh; that is, even now, or ere long will come: John 4. which whence can it be conceived that she had it, but from a general grounded opinion now that Herod had taken upon him the Principality over the Jews, and so the sceptre was gone from Judah, his coming must needs be at the doors. Binding his foal to the vine, and his asses coalt to the choice vine; he washed his Verse 11. garments in wine, and his clothes in the blood of grapes. The word translated his foal, is {αβγδ}, and signifieth properly his asses foal, which is further expressed in the next words. Here is in a figurative speech described a most plentiful country to be inhabited by this Tribe. Vines should be as plentiful and those of the best sort, for so the word Sorecha properly signifieth, Calvin. as briars or thorns, to which men commonly tied their asse-colts; and such abundance of wine should they make of them, that wine should be as common amongst them, as water, that if it were convenient so to do, they might wash their clothes herewith. For he meaneth not that they should do so, but by this hyperbolical speech, setteth forth their abounding with wine: so Calvin, and others generally. And in like manner they expound the words following, His eyes shall be read with wine, and his teeth white Verse 12. with milk; he meaneth not that they should use it to excess, to cause redness of eyes, but only figuratively declareth by this circumstance also, their abundance of wine: even as they that have drunk wine plentifully, show it by the redness of their eyes: and there should be such plenty of milk, that they should often fill themselves herewith, even to the bringing of their teeth, if frequent eating of it would do it, to the same whiteness. Here is no pretext for excessive drinking of wine, this being often condemned in those that use it, Esay 5. Hab. 2. 14. Eph. 5. 19. Amos 6. &c. The Chaldee Paraphrast, and R. Solomon hold, that these words are figuratively Chaldee Paraphrast. R. Solomon. to be understood thus; by the best vine, the Law; by the colt, the children of Judah; and by binding, adhering; and so the meaning is nothing else, but that the children of Judah should cleave to the Law, and be most just; and the washing of their garments in wine, of their precious garments of purple and silk, being read in colour like wine, that the Princes and Nobles of that Tribe should wear; the eyes read with wine, of the Mountains in that Tribe growing full of vines; and the teeth white with milk, of their fields and other spacious places whereupon abundance of cattle fed, yielding milk in a plentiful manner. Which way soever the words be taken, a most pleasant country, and fruitful is allotted unto them; as indeed they had, dwelling in the chief of the land of Canaan, flowing with milk and wine; a sign whereof was the cluster of grapes brought between two, when the spies came from searching that Land, for it was taken out of Eshcol by Hebron, Numb. 13. which was in their lot. Some will have these words understood of Shiloh before spoken of, and Tostatus. Burgens. Carthusianus. Ambros. lib. de benedict. Patriarcharum. not literally of judah, but onely mystically, because they are set down in the third person, but this is a weak reason, as any Reader of himself may see, and therefore the literal is to be preferred. Saint Ambrose who is altogether for a mystical sense, expoundeth both this and all things from the beginning spoken of Judah, of Christ: For he is praised of his brethren, of whom it is said, I will declare thy name amongst my brethren, being our Lord by nature, Psal. 22. but by grace our brother, and his hands were upon the neck of his enemies, when with the same hands stretched out upon the cross he covered his, but subdued contrary powers, and we his brethren do all bow down before him, Phil. 26. to whom he vouchsafeth, that we may call God, our Father, and so to be his Fathers children. Again, he is a young lion, and a great lion of more years, because he is God of God, and lest he should be thought to be not equal in time to the Father, having called him a lions whelp or young lion, he addeth, as an old lion, and he couched when he lay in the grave, neither could Revel. 5. any then raise him up, but he raised himself by his own divine power. And he tied his Colt to the Vine, when by faith he united his Congregation to himself to become branches of him the most excellent Vine. And he washed his garment in wine, when in his human nature, which is, as it were the garment covering his divine glory, he was washed in Jordan, the Holy Ghost as most exhilerating wine, coming down upon him, and filling him, which washing he was washed withall, not for himself, but to wash away our filthiness, and his vestiment he washed in the blood of the grape, when his blood was shed upon the cross for the cleansing of all Nations from their sins: And lastly, his eyes were read with wine, and his teeth white with Psal. 39. Psal. 102. John 8. milk, that is, his Prophets, as his eyes foreseing his coming, were full of joy; therefore, as it is said of Abraham, that he saw his day and rejoiced, and his Apostles, who for whiteness may be compared to milk, after that he had called them, because they were not afterwards sullied with any spot. Thus also Ferus, after the literal exposition of every thing, saying, that the whole work Ferus. of our redemption is mystically set forth here, Christs preaching when he is praised of his brethren in the declaring of his Gospel, his passion and burial, resurrection, victory and calling of the Gentiles. And in speaking of his binding of the foal to a Vine, and washing, he noteth, that this must needs be spiritually understood, because he saith nothing of riches, or worldy glory, but of an ass, and binding, and washing, whereby we may easily note Christ Jesus, and he speaketh of a colt, and the colt of an ass, to figure out the conversion of two peoples, Jews and Gentiles. And by the read eyes made so with wine, he understandeth the Spirit for the manifold graces thereof compared Zach. 5. to seven eyes, which is given now under the Gospel, and by the white teeth, the strong men in Christ, able to take solid meat, who are more white then milk, that is, more free from the spots of sin, then babes in Christ, whose food is milk. Hitherto Ferus. And not much unlike to this Isidore, Rabanus, and others. And truly, I think all this prophecy touching Judah to be full of divine mysteries concerning Christ, the Lion of the tribe of Judah, both for his passion, whereby he overcame all his enemies and ours, sin, hell, and the devil; and for his lying down to sleep, intimating a voluntary laying down of his life, like unto the lions couching, which he doth, not by compulsion, but of himself. And as it is noted of the lions whelp, that it sleepeth at the first three dayes, and then is roused up by the roaring of the lion, so Christ lay till the third day in the sepulchre, as it were in a sleep, but then was raised up again by the divine power. And for all his fathers sons bowing unto him, and praising him, and the gathering of the Gentiles unto him, it is plain, so doth the event answer the prophecy, that it was spoken with an aiming at Christ. Lastly, I cannot but think, that in the Vine, and the asse-colt never used the yoke before, there is a mystery, as in Christs riding upon an Asse-Colt, of the Gentiles to be subdued, and to be John 15. brought to cleave unto Christ the best Vine, and for this that passage in Targum Hieoros. is notable, he sheweth us here, that when the Christ shall come to save Israel, he shall make ready his ass, and ride upon him, and come to Israel with poverty. And for his washing his Garments in Wine, and in the blood of Grapes, what is it, but as another Prophet setteth it forth in other Esay 63. 1, 2, 3. words, his treading of the winepress, making all his Garments to look read, when he did undergo those bloody passions for our sins? But by his Teeth white with milk,& his eyes read with Wine, I would not understand his lights in the Church and perfect ones, for all things should be accommodated to his own person, and rather Babes then strong men in Christ may be said to have made their Teeth white with milk, which is their food. By this then I understand the majestical aspect of Christ through the fullness of the Spirit, striking terror into his enemies, and yet his affability and courtesy towards the faithful, his mouth being always full of the nourishing milk of the Word 1 Pet. 2. 2. to feed them unto everlasting life. Zabulon shall dwell on the Haven of the Sea, and his border shall be to Zidon. Verse 13. Zabulon is the tenth son of Jacob in order, but he is placed here the fift, what the reason may be, I can neither find in Ambrose, who in the beginning made some promise to show it, nor in any other Writer. Haply Jacob by the spirit of prophecy foreseing, that this Tribe should be dignified by Christ coming of the Virgin Mary, who dwelled in Nazareth a City of Zabulon, and that the light should by his preaching first break out there, according to the prophecy: The Land of Zabulon, and the Land of Nephtali, &c. Esay 9. 1. the people that sate in darkness have seen a great light, gave the next place to Judah, of whom Christ should come to Zabulon. The word Zabulon signifieth habitation, and therefore in saying, Zabulon shall dwell; he alludeth to the name. All that he saith of this Tribe, is that he shall dwell upon an Haven of the Sea, &c. as he was indeed by lot afterwards placed, wherein if there Joshua 19. 10. shall seem nothing worthy to be now spoken of, it may be said, that his assigning of the place so particularly 200 yeares before, was of great moment, that Calvin. when the children of Israel should come to inherit each one his lot, they might remember that it came not by chance unto them, but by Gods special appointment, speaking so long before of it by their dying Father, and therefore in way of thankfulness to God use it to his glory. But whereas it is said, that his border shall be Zidon, it may be doubted, how this was verified, Andreas Masius in Jos. 19. seeing in describing his lot Zidon is not once mentioned? Andreas Masius saith, that this is spoken, to show that by Sea he should pass to Zidon, and by traficking with the Zidonians gather great wealth. The Chaldee Paraphrast Chald. Paraphrast. readeth it, He shall subdue the regions with ships, and eat the good of the Sea, and his border shall extend to Zidon, and the Septuagint pertendet usque ad Sidon, signifying, that by their navigation they should make Zidon their border. Ambrose, according to his manner maketh Zabulon mystically to set forth Ambros. the Church dwelling near the Sea of many troubles and worldly dangers by heresies and wickedness, seeing how others are tossed upon these Seas, but is herself out of this danger, and a safe harbour for those that will flee unto her. Again, his extent to Zidon setteth forth the Churches stretching forth to the Gentiles, because Zidon was the Son of Ham. Thus Ambrose. Issachar is a strong ass couching down before two burdens, and he saw, that Verse 14. Verse 15. rest was good, &c. and he bowed his shoulder to bear, and became a servant to tribute. Issacar was the ninth Son of Jacob, but is placed the sixth here, because his lot should lye next to Zabulons, having Zabulon on his north-side. He Joshua 19. assigneth to this Tribe a fat and fruitful place, wherein labouring in the works of Husbandry they might grow to that wealth, that they should not need to seek out by merchandise, or by warfare to increase it, but rest quietly at home, although for their immunity in the case of war, and by reason of their Countreys fertility, great tributes were imposed upon them. Calvin Calvin. thinketh, that they are by this saying upbraided for their sluggishness, which indeed most probable, or else they should not have been compared to an ass, which maketh me to admire the Chaldee Paraphrast, instead of these words, became a servant to tribute, putting these, he subdued the provinces of people, Chald. Paraphrast. and destroyed their Inhabitants, and such as remained of them, were made his tributaries, for they are clean contrary to the Text, and the beast, to which this Tribe is likened, is altogether unfit for such exploits, which are rather of a Lion then of an ass. The Septuagint red the last words, he was made an Husbandman, but Jerome mentioning that translation saith, that according Hieron. in tradit. Haebraicis. to the Hebrew it is, factus est in tributum serviens: the words ( a strong ass) as Jerome also observeth, are Asinus Osseus, a bony ass, having, great and strong bones to bear burdens, and the words, couching down between two burdens, he saith, are recumbens in terminis, lying in the bounds, and the meaning, he saith, is, he should be as a strong ass labouring in tilling the ground, and carrying his commodities to be sold to the Sea-side, as he lay fitly having on the West the mediterranean Sea, and on the East, the Sea of Tiberias, which were his bounds here meant, or else, that he lay between two in his lot, viz. Zabulon and Naphthali, as Ferus saith. But R. Chimhi R. Chimhi. saith, that the word {αβγδ} properly signifieth two burdens, such as Asses use to carry. Of the fertility of the Land of Issachar one field called Esdrelon for the most part lying in that Tribe, and the most fruitful of any in Canaan proveth, for it aboundeth with Wine, oil and corn, and all other things necessary for mans life, unto this Issachar Christ is likened by Ambrose Ambros. lib. de benedict. Patriarch. saying, that as the word signifieth a reward, so Christ is our reward freely given to us, and as he desired the good Land, so Christ the good only and no evil, and he couched likewise between two burdens of the old and new Testaments, and subjected his shoulders to bear the burden of our sins, &c. Isidore otherwise, the Gentiles were as an ass rude, and unclean, but Isidore. receiving the gospel, they came to see the good land to come, and therefore submitted themselves to Christs yoke, couching, as it were, by the expectation of the end of the world between two termini, not regarding what they suffer in this world, and paying the tribute of faith and good works unto Christ, their King. Others otherwise, as their fantasies lead them But me thinks, Issachar may best be the emblem of a sluggard, or wicked person slugging in sin, being drawn by some seeming and sensible good in this world so far, as that he lieth down under the two burdens of pleasure and profit, and so is made a slave of sin, and to pay for tribute his soul at the last. Dan shall judge his people, &c. 17 Dan shall be a Serpent in the way, and an Verse 16, 17 Verse 18. Adder in the path, that biteth the horse-heels, so that his rider shall fall backward, 18 I have waited for thy salvation( O Lord.) According to the signification of the word Dan, he saith, Dan shall judge. This was spoken, as all Ancients generally expound it, of samson, who came of this Tribe, for in him Dan was a famous Judge, and because he was such an eminent type of Christ, he placeth him before the rest as he was indeed before them in seniority, for he was next to Judah, and he saith, He shall judge, as one of the Tribes of Israel, meaning, that Judges should not spring out of him only, but also from the rest, for there were Judges raised up out of divers Tribes. But Calvin rejecting Calvin. this Exposition, saith, that the meaning is rather, that Dan, howsoever he came of a servant, should be an head, and have part in the government of Israel, as well as they that came of free women. I rather prefer going with the stream herein: for if he had meant none eminent Judge in this Tribe, but only as he hath expounded it, why did he not comfort Naphthali, Gad and Chaldee Paraphrast. Asher in like manner, seeing they came of servants also? samson therefore is certainly meant, to make which the more plain, the Chaldee Paraphrast hath these words. Of the Tribe of Dan shall rise up a man, and in his dayes the people shall be redeemed, and in his yeares the Tribes of Israel shall rest together. His terror shall fall upon the peoples, and his slaughter upon the Philistines, as a Serpent he shall lurk in the way, and kill the strong in their Tents, the Horsemen with the Footmen, he shall ever rate their Horses, and cast their Riders down backward. And samson was as a Serpent in the Solinus c. 30. way, when he suddenly and unexpectedly set upon the Philistines and destroyed them, as is the manner of Serpents, which are not seen, till they are felt stinging deadly; and as Serpents make men afraid to go that way, wherein they lye, so the Philistines were for their slaughters made by samson afraid of him. The Adder in latin Cerastes, or rather in Greek, so called from the little horns thereof, which, as Solinus saith, it sheweth, being like worms lying as a prey for Birds, and nothing else of the Serpent being seen, whereby they are alured, and so before they know by whom, destroyed: this Serpent, saith Ferus, doth most aptly set forth samson in his last act of pulling down the house upon the Philistines heads to their destruction, and as this Cerastes biteth the Horse-heels,& overthroweth the Rider, so samson Ferus. standing low, laid hold upon the Pillars, as the Heels and Legs of that building, and brought down those that sate thereupon. Jerome for Cerastes hath Basiliscus or regulus. But why is this added, I have waited for thy salvation, O Lord; Here divers Expositors conjecture diversely, some that foreseing the Hieron. malice of this Tribe, he by these words blesseth himself therefrom, as before from the wickedness of Simeon and Levi, as if he had said, Save me( O Oleaster. Lord) from this Serpentine subtlety, or being old and weary, and deanery with much speaking, he maketh a pause here, calling unto God to save, and to strengthen him. Some, that foreseing the admirable virtue in samson, he was a while in some doubt, whether he were the Messiah or not, but because he saw, that he should die and not revive again to save the people, he recanted, professing that he looked for another Saviour yet to come. In the Hieron. Rupertus. Lyranus. Targum Hierolymitanum. Chald. Paraphrast. Pererius. Musculus. Targum Hierosol. upon this are these words, as a Paraphrase: I expect not the redemption of Gideon or of Samson, which is transitory, but of the Messiah to come. Some, that he spake thus of Samson, or both of him, and of other deliverers, by whom the Lord wrought the salvation of Israel at sundry times, being therefore called Saviours. The Septuagint refer this unto the rider thus, And the rider shall fall, expecting the salvation of the Lord, but as Musculus noteth, it is a particle inserted apart, as being spoken of some other thing, and therefore to be referred to Jacob, who being moved at the troubles which he saw should come to his posterity at those times, when God should stir up deliverers for them, could but as sensible of the miseries of his, break out into this speech full of faith, whereby he comforted himself, and they in those times might be comforted in expectance of salvation from the Lord, when their extremities should be greatest: thus also Calvin and Musculus. Calvin. For the first exposition, there being no ground for it, it cannot stand: for the second, if Jacob would have inserted any thing touching the Messiah to come, he might more fitly have done it in speaking of Judah, of whom the Messiah came. Touching the third, it is the same in effect with this of ours. But besides the exposition of this prophecy concerning Dan, there is another embraced by many Ancients, that Jacob seeing into the time of Antichrist The Mystery. spake thus of him, as who he saw should come of Dan, and be followed chiefly by the Jews, meant by this, that he should be a Judge, and as a serpent and an horned serpent, because he should spread the poison of corrupt doctrine with power to the destroying of mens souls, and the rider should be overthrown by him, that is, the proud, and he should strike at the horse-heels, that is, at the end of time, for at the end of the world they appoint the time of his coming: so Gregory and Theodoret, Augustine, Irenaeus, hippolytus, Ambrose, Theod. quaest. ult. in Gen. Gregor. Moral. lib. 30. August. quaest. 22. in Jos. iron. lib. 5. in hareses. Ambros. lib. de benedict, Patriarch. Ferus. Andr. Caesar. jin Apoc. 7. Prosper, Andrae as Caesariensis, Harmo, Anselmus, &c. and therefore some note, that in the Revelation, when 12000 are sealed of each other tribe, the tribe of Dan is omitted. But we that live in these times, and see the Antichrist of Rome tyrannizing by a serpentine subtlety, cannot subscribe to this, but oppose it as a common deception, whereby those holy Fathers were deceived one after another, as they might easily be before that by the event any light was given into the mystery of Antichrist. And whereas the Popish faction are tooth and nail for an Antichrist, yet to be born of a woman of the tribe of Dan, some even of themselves aclowledge, that this cannot be made plain by any evidence of the Word of God, as Pererius; some, that it is an uncertain thing, as Tostatus; and some, that it is fabulous, as Oleaster. And therefore leaving this, we may rather think the Antichrist that now is, to be figured out here, although not descending of that tribe, no more then the Gentiles did of Issachar, or the Church of Zabulon, touching whom it hath notwithstanding been shewed, that they were figures in some sort of these. Gad, a troop shall overcome him, but he shall overcome at the last. These words Verse 19. Pagnin. Gad exercitum succidet,& ipse succidet calcaneum. are diversely red by divers; by Pagninus, Gad shall cut off an army, and he shall cut off the heel: by Jerome, Latrunculus latrocinabitur eum,& ipse latrocinabitur plantam: by the Septuagints, Gad, a temptation shall hold him, and he shall try it besides or nigh the feet. The Hebrew is {αβγδ}, that is, Gad, they shall gather or join themselves together in armies, or troops, and then followeth {αβγδ}, and he shall gather together the heel, or the foot. The meaning may well be, as it is commonly expounded, Gad, according to his name, shall go out in companies before their brethren against their enemies, and afterwards, signified by the heel, he shall by companies, none of his men being lost, return again to his possession. For so the event hath explained this prophecy. Gad with Reuben, and the half tribe of Manasseh had their possession on this side Jordan, but upon condition to go over Jordan armed before their brethren to help them to their possessions, and Hieron. then to return home again, which they did accordingly, thus Jerome and others, and Jerome saith, that returning home, they encountering other enemies who came against them, prevailed also. Of their going out, see Jos. 8. of their return, Jos. 22. and Numb. 32. and of their valour and great victory, 1 Chron. 5. The Chaldee Paraphrast in approving this exposition, saith, Of Chaldee Paraphrast. the house of Gad shall be armed tents, when they shall pass over Jordan before their brethren, they shall go to the war, and shall return afterwards with much substance into their own land. Gad is placed here again out of order next to Dan, when as Naphtali was next, but Jacob saw this eminency in Gad, and therefore speaketh of him here, as is most probable. Some think Cajetan. that jephtha came of Gad, concerning whom and his gathering of armies and fightings first against the Ammonites, and then the Ephraimites, this was spoken: Judges 11. for the Gadites dwelled in Gilead, as we may see, 1 Chron. 5. 16. and jephtha was a Gileadite. For the mystery, Ambrose, who followeth the Septuagints Translation, Ambrose. Matth. 22. saith, This was fulfilled in Christ, when the Pharisees and Saducees being gathered together tempted him, but he tried, and put them down with a question at the last. Isidore, and Rabanus Maurus say, there hereby is set forth his Isidore. Rab. Maurus. fighting in humility at his first coming before Antichrist, and his fighting and destroying of him afterwards at his second coming. And they labour to confirm this the more, that Gad was herein a figure of Christ, because Moses Deut. 23. 20. compareth him to a Lion, and describeth him by conquering and going before his brethren; which indeed maketh much for the foregoing exposition: and haply, if the words of Moses be well considered, we shall not go from the meaning of Jacob by taking in the gestes of jephtha a Gadite also. But for the mystery, I prefer rather that, whereby Christ is indeed held to be figured out here, but in and with his Church, which is long busied in gathering troops, and bearing the brunts of many encounters, but prevailing over all enemies, and overcoming all troubles in the end; thus almost Calvin and Marlorat, Calvin. apply these places, John 16. 33. Rom. 8. 31. 2 Cor. 4. 9. 1 John 2. 17. Out of Asher his bread shall be fat, and he shall yield royal dainties. Vatablus, Verse 20. Vatablus. Out of Asher a fat land his bread shall be, which is more sensible; or if ( land) being left out, we say, Out of fat Asher his bread shall be: by bread all manner of corporal food being meant. The word translated fat, signifieth properly the fatness of the Olive making oil, and therefore the abundance of that fruit also is intimated. These words he shall yield royal dainties, are by Pagninus Pagninus. Chald. Paraphrast. and the Chaldee Paraphrast rendered, He shall enjoy the delights of Kings; but the word is {αβγδ}, he shall give or yield. This, it is most likely, is spoken of his oil, of which precious ointments were made, wherein Kings in those Eastern parts much delighted. For the fulfilling of this, Asher dwelled between the Mediterranean Sea, and Zabulon, even to Tyre and Sidon, and to mount Carmel, Josh. 19. 29. and their field, saith Iosephus, about Giscala was joseph. lib. 4. de bello Judaico. so fraitfull, that they were all husbandmen; and such as have traveled in those parts say, that the Valley of Asher was very pleasant and fruitful of corn, oil, and all manner of fruits. Mystically this is also by Ambrose and Ambros. Isidore. Isidore applied to Christ, who is truly a treasury of riches, or blessing, as the word signifieth, and his bread, that is, the food which he giveth, is fat indeed, viz. his flesh nourishing to eternal life; and he yieldeth to Kings delight, that is, comfort to such as rule over and subdue their inordinate affections. And indeed we may not amiss, by way of allusion, apply that which is here said unto Christ, who is not only most pleasant bread, but if there be any thing desirable for delight to the greatest, they may find it in him, if he sheddeth his Spirit abroad in their hearts. Naphtali is an hind let loose, he giveth goodly words. Verse 21. Hieron. de tradit. Hebr. jerome upon these words saith, The Septuagint render them thus. Nephtali a thicket of young sprouts let loose, giving or yielding beauty in their growing up, but according to the Hebrew it is, Naphtali a watered field giving fair speeches, it being hereby signified, that warm waters should arise in that Tribe, and that the lake Genesareth or Jordan should water it. The Hebrews will have this spoken in respect of Tiberias there; in which place they seemed to have the Verba Hebraea possunt verti, ut habet Latina lectio Cervus emissus, quae denotent temporaneas f●uges& velo●itatem terrae uberioris. Vatabius. knowledge of the Law. But it will be better to refer all things to the Doctrine of our Saviour, who taught much there, Mat. 4. And yet the words may be red, an hind let loose, noting the temporary fruits, and the swiftness of their growing by reason of the fatness of the soil, so Jerome. Ambrose readeth it, Vit●s remissa porrigens in germine decorem. Vatablus saith, that some think, that the swiftness of Naphtali is hereby meant, being as an hind taken in hunting, but preserved for pleasure, but he prefereth rather this, that they should be peaceable, and with sweet words pacify wrath, and so avert warres, and some for emissa, let loose, understand missa, sent, as a present to some Prince for the beauty thereof, but the other exposition is rather to be followed. The Hebrews apply this to Barak, who together with Deborah a prophetess went with great expedition, having 10000 of Nephtalim with Hebraei. Judges 4. him against Siscra Captain of the King of Canaan, and overthrew all his host: for although he may seem not to have made such hast in his going out, as an hind, yet he came on so afterwards, that he is praised for it, as being most swift of foot, judge. 5. 15. in descending upon them, and then the next words, he giveth goodly words, are to be referred to the song sung to the praise of God by him and Deborah. Andreas Masius otherwise saith, that hereby is meant, that he should inhabit Andreas Masius in Jos. 19. bit a safe and plentiful place, taking his pleasure therein, as an hind at liberty in grounds, where there is plenty of pasture, feedeth and playeth with skipping and leaping about. I cannot see, but that all may very well agree, both that of jerome, that their land should be very fruitful, fruits sooner ripening there, then in other parts, as the hind easily out-runneth all other beasts, and that they should live there pleasantly, and be courteous; and such as should use good speeches, attracting the mindes of other men unto them, as Masius and Vatablus have it, and withall that expedition of Barak at one time in particular may be noted out, for he went as an hind at the first timorously, but God fought for Israel, and granted a famous victory unto him. According to jerome also, Ferus maketh Naphtali herein a figure of Christs Ferus. preaching in Naphtali, as in Zabulon, going over those parts very swiftly, and no words can be more pleasant, then those of the Gospel. Isidore, of the Apostles going out from Naphtali with wonderful swiftness into all parts, Isidor. because there they were called: Ambrose following another exposition, by a Ambros. Vine and comeliness in growing, of those that are converted by the Gospel preached in all parts, for they are set loose and free from the bands of fear to profess Christ, and through his grace are most comely. But this being raised without the ground of a right reading is not so current, but the other two may truly be thought to be mystically set forth here. Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over Verse 22. Verse 23. Verse 24. the wall. 23 The archers have sorely grieved him, shot at him, and hated him, but his bow abode in strength, &c. As jacob had been longer in speaking of judah, then of any of his other sons hitherto, because he knew that there was an eminency of that Tribe in respect of Christ to come thereof, so now seeing by the same spirit an eminency in Joseph above others both for the incomparable increase of his posterity, and also because he was a notable figure of Christ, he is larger in speaking of him also. And that which he saith doth in the first part properly belong to Joseph in his person, and in the other part to his posterity. The first words in the vulgar latin are, Joseph is a growing son, a growing son and of a comely countenance, the Daughters ran upon the Wall. The reason of this difference is, because the words {αβγδ} and {αβγδ} may be translated son and Daughters, as they commonly signify, and the words {αβγδ} by a well, may be translated, in his eyes or countenance. But the Hebrewes say, when {αβγδ} is not joined with a real Relative, that is, the word Father or Mother Hebraei. it may be expounded of divers other things, as a little one in such or in such, a kind. And therefore Pagninus turneth it, Ramus crescens, because a bough Pogninus. Chaldee Paraphrast. is the little one or son of a three, as the Hebrews speak. The Chaldee Paraphrast hath it, my son Joseph shall be multplyed, as a Vine planted by the fountains of water, &c. and if the word {αβγδ} be rendered by a bough or branch of a Vine, {αβγδ} signifying a Well or a Spring must needs be so translated, because those Trees are most fruitful that grow in such places. They that follow the vulgar R. Maurus. Ferus. latin, say, that Joseph is thus spoken of for the beauty of his person, whereby the Daughters of Egypt were drawn to run up to the Wall to behold him passing by. Rupertus noting that the word translated, run, is of the Rupert. singular number, saith, that the Wife of Potiphar is specially meant, who would be every where running about to behold him, whom she so greatly loved. I prefet the first Exposition both for the reason already rendered, and because {αβγδ} properly translated, is, by or besides a Well or fountain, there being no word to signify comely. He setteth Joseph forth then, as one that should incomparably increase, and he calleth him a growing bough, to intimate his two Tribes. The Archers have sorely grieved him, &c. this is generally understood of his Brethren conspiring formerly against him,& of his master Verse 23. Potiphar and his Wife, whose arrows shot against him were bitter words. But his bow abode in strength, &c. the strength wherein his bow is said to have abode, is the strong God, who is said also to have strengthened his Verse 24. hands, so that what was wickedly intended against him, when he was thus assaulted and treacherously dealt withall, turned to his unsuccessful advancement, so that in fine he was no readmit weakened, but strengthened the more, and made the greater. The Chaldee Paraphrast saith, Because he made the strong his trust, Gold was put upon his arms, and he possessed the kingdom. Chaldee Para. phrast. From thence is the Shepherd, the ston of Israel. Calvin and others red it, from whence he that feedeth, the ston Israel; Tremel. From whence he is the pastor and the ston of Israel. Our new translation is word for word according to the original, and Calvin disliketh not the reading ( of ston) in the Genitive case, Calvin. but that he saith, they turn it to a begging sense, by ston understanding Israels family, which ought rather, saith he, to be referred to God, committing the office of a pastor to his servant. But Vatablus understandeth hereby, that Joseph was the nourisher and the prop of his fathers house. And I cannot see, how the words should bear any other sense, from the time, that Vatablus. God thus magnified Joseph, he fed Israel, and his family, as a Shepherd his sheep, and so was as a ston to the foundation of a building to them, to uphold them from falling by the famine. The Hebrews observe a mystery in this word {αβγδ} ston, for being partend into two {αβγδ} is Father, and {αβγδ} Son, intimating his supporting Israel, both Father and son. Some Hebraei. understand these words, ( from thence) as having reference to Josephs family, as if he had meant, that Judges and Kings to feed, that is, to govern Israel should come therefrom, for of it came Deborah, Gideon, Abimelech, Jair, Judges, Jeroboam and Nadab, Kings, and Ephraim was the head of the kingdom of Israel; but I rest in the former Exposition. By the God of thy Father, who shall help me, and by the Almighty, who shall Verse 25. bless thee, with the blessings of Heaven above, blessings of the deep beneath, &c. In Hebrew the words are properly thus in English, From the God of thy Father, and he shall help thee, and from the Almighty, and he shall bless thee, &c. that Vatablus. is, as Vatablus hath it, all the things before spoken of, came from God, from him was Josephs deliverance out of his dangers, and his great promotion, so likewise Calvin. And he saith of God, the God of thy Father, because God had Calvin. made a Covenant in particular with him to be his God, from whence he would have Joseph know, that these blessings did flow upon him, and this God he calleth Almighty, because these were acts of greatest might: which he had done for Joseph. And as he commemorateth blessings past, to teach him to ascribe all to God; so likewise he promiseth by a prophetical Spirit to his Tribes blessings to come. As if he had said, Thus he hath heretofore done for thee, and he shall still help thee, and bless thee, with blessings of heaven above, and of the deep beneath, that is, with the due of heaven, the cause of fruitfulness in the earth, and with the riches that are gotten by the Sea, with blessings of the breasts and of the womb; that is, with great increase both of men and cattle, who being brought forth, are well nourished with breasts abounding with milk, or with dugs. And this was accordingly verified in the two Tribes which came of Joseph, Manasseh and Ephraim. But much Isidore. more in Christ, figured out by Joseph. He was shot at and hated, but was strengthened, and is the shepherd and chief corner-stone whereupon Israel the Church of God is founded. He was indeed an increasing bough, and most comely, and he was blessed with the blessings of heaven and the deep, when all things in heaven and in earth were subjected to his dominion, and blessed in the breasts and in the womb, that is, saith Rupertus, of his Spouse Rupertus. the Church, bringing forth innumerable children to Christ; and having two breasts full of milk, the one of the Word, the other of the Sacraments, to nourish them; or of the two Testaments, as Rabanus. The blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills, they shall be upon the head of Joseph, Verse 26. &c. These words are otherwise red by the Chaldee Paraphrast, The blessings Chaldee Paraphrast. of thy father be added upon the blessings wherewith my fathers have blessed me; as if he meant that he should reap the blessings which he had hitherto uttered, and as his heir, all the blessings of his fathers before him. The vulgar latin is, The blessings of thy father have been comforted by the blessings of his fathers, which Rupertus following, saith, The sense is, my blessings have strength and Rupertus. efficacy from the blessings of my fathers. But in the Hebrew there is an express comparison, as some hold, My blessings have prevailed more, or have been stronger then the blessings of my fathers: But in what sense he prefereth his blessings, is the question; Rabbi Solomon saith, that more was promised to R. Solomon. Jacob, then to Abraham or Isaac, viz. that he should spread to all parts of Gen 28. the world, which is meant here, but this is false, for the same was promised to Abraham, Gen. 13. as touching the world of Canaan, and none other East, West, North, and South is meant in speaking to Jacob, but in that Land. Lyranus and Tostatus say, that he meaneth that he had more divine revelations Lyranus. Tostatus. touching things to come, than his fathers, and specially touching the Messiah: but this also is improbable, for Abraham by faith saw Christs day, and rejoiced, and for his piercing eye of faith, to see into divine mysteries, was called the father of the faithful; neither doth the abundance of revelation make a mans blessings the stronger, or to prevail more, seeing whatsoever holy Father blesseth by the guidance of the Spirit, as Abraham also did, and after him Isaac is by the power of the same Spirit a like powerful. Calvin Calvin. saith, that he spake thus, because he saw that his blessings should now forthwith begin to be accomplished; as if he had said, the blessings of thy father have been more efficacious, because he liveth to see them take more effect in the increase of thine, and thy brethrens posterity, or because they should live to see themselves extraordinarily blessed with increase of posterity, so as his fathers before him had not done, but only saw this increase to come afar off. For Abraham had onely one promised son Isaac, and Isaac only Jacob, but Jacob twelve, and they were already multiplied into many more. Tremelius rendereth it, The blessings of thy father are strong with the blessings of his fathers, that is, having their blessings with them, so that thou Tremel. mayest confidently rest assured of the accomplishment of these things, according to that of Rupertus before. The words also may as well be thus translated, wherein there is no comparative, as amongst the Hebrews there is none in any place. For they are {αβγδ} strong above the blessings, or, with, nigh, besides,, or to the blessings: and therefore to avoid all further question, I think it should rather be so red, and then the sense hath been made plain, whereas, if he shall be construed to have spoken comparatively, no such reason thereof can be rendered, but he must lye open to the imputation of some boasting, the least show whereof is not to be found in any of the Lords Prophets, in comparing their Prophecies with those of other holy Prophets, but only of false prophets. To the utmost bound of the everlasting hills, &c. In the vulgar latin, Even Chaldee Paraphrast. to the desire of the eternal hills: In the Chaldee Paraphrast, The desire of the hills of the world, understanding the desire of the Kings and Princes of this world, so that they should desire to partake of such blessings. The word {αβγδ} signifieth both bound and desire: and the word translated everlasting is {αβγδ} saeculi Rupertus following the vulgar latin, giveth the sense Rupertus. thus, till the Messiah desired by the holy patriarches, who for virtue were high as hills, or whilst there shall be mountains and hills upon the earth, and this last is most commonly followed by Calvin and others, but then the former Calvin. word is translated bound, or terminus, till the last term or end of the hills, for so Tremelius translateth it, which be of longest continuance. It will not be amiss, to take it both ways. 1 Literally, the stability of the blessing upon Joseph being set forth; and then mystically, till the coming of the Messiah so much desired by the holy patriarches, as Ambrose hath it, and Rabanus, Ambrose. Raban. Maurus ( who also apply the word {αβγδ} to Christ called a Nazarite, here translated separated, as it followeth; Upon the crown of his head that was separated from his brethren: whereupon Vatablus noteth, that it may be translated, either Vatablus. coronatus or separatus; and some, he saith, turn it, upon the crown of the head of the Prince of his brethren; and he saith, that by separated we are to understand separated in dignity, but it may be taken either so, or with reference to his first separation, when he was by them sold into Egypt; or else taking Moses his blessing for an explication of this, Deut. 33. 15. hereby is meant that Josephs posterity should enjoy a most fruitful land, on the hills and mountains, and in every part, so likewise Tostatus. Benjamin shall raven as a Wolf, in the morning he shall devour the prey, and Verse 27. Calvin. in the evening divide the spoil. Some, saith Calvin, think that an infamous thing to be done by the Benjamites, is here noted out, when they should grow so licentious, and kill and abuse the Levites wife, as the Hebrews: Some, that this is spoken to their honour, Mordecai, and afterwards Saul, who were, both of that tribe being pointed at; and some draw it to Saul, otherwise called Paul the Apostle, who was first a Wolf, and then a Preacher; but the most probable opinion is, that the manners of that tribe are hereby set forth, that they should live upon the spoils of others. And upon this did Theodoret Theod. quaest. ult. in Gen. Tostatus. touch long before, and Tostatus saith, that he meant, that this tribe should be strong and stout, raging like a Wolf amongst his enemies, and spoiling and destroying them, and how able they were thus to do, is intimated in those warres which they had with all the other tribes, overcoming them, and Iudges 20. making great slaughters amongst them two times. Now because some famous persons of that tribe are set forth to have devoured the prey, as Saul, who in the morning of his kingdom spoiled the Amalekites, and they being 1 Sam. 15. killed up, took the spoil, and Mordecai afterwards destroyed the Jews enemies, and spoiled their houses; I cannot but think, that these notable exploits also in particular were fore-seen by jacob, and here pointed at: and thus it is R. Solomon. expounded by Rab. Solomon. There is also another exposition of jerome, Hieron. in tradit. Haebraicis. that hereby is meant, that in the tribe of Benjamin, the Temple should be situated, wherein many beasts should be killed for sacrifices morning and evening, part of them being divided amongst the Priests. And this is favoured by the Chaldee Paraphrast, who saith thus upon these words, In the land of Chaldee Paraphrast. Benjamin shall rest the presence of God, and in his possession shall be built the Sanctuary, morning and evening the Priests shall offer oblations, and in the evening they shall divide amongst them the residue thereof, And agreeable to this is that of Moses, The beloved of the Lord shall be safe by him, &c. but this exposition is Deut. 33. rather a forcing of the words here, then a giving of the true sense, as any man may see; and touching Moses, he doubtless in his blessing meant the Temples site, but that was another thing, and not the same with this of Jacob, which the Chaldee Paraphrast not considering, was thereby deceived, and so induced to make a wrong construction of these words. Touching the Allegory, the Fathers generally hold, that the Apostle Ambrose. Hieron. Chrysost. Russin. Theod. Beda. Rupertus. August. Serm. 14. de Sanctis. Psal. 119. 1 Cor. 3. Verse 28. Paul of this Tribe was figured out here: for he was first fierce, as a wolf destroying Christian people every where, but afterwards being converted he laboured mightily in the gospel, and prevailed to bring in rich spoils of the Gentiles, who were converted by his ministry. Rupertus by spoils divided understandeth his holy Doctrine, for with spoils is this by David compared, saying, I will joy as much in thy word, as he that findeth many spoils, and Esa 9. 3. these spoils he divided, when he gave to Babes milk, and to men in Christ stronger meat. These be the 12 Tribes of Israel, and this is that which their Father spake unto them, and blessed them, &c. This is added, to show that these words were not uttered touching the persons of Jacobs sons only, but of them and their posterity to come. But how can he be said herein to have blessed them, seeing that which is spoken of Reuben and Simeon and Levi is rather an objurgation or a curse, then a blessing? To this Calvin answereth, that the blessing lay in the Covenant of Calvin. grace, which he ratified to them all, and this was not by temporal punishments overthrown, which he here alotteth unto them for their sins: But, as was said in the beginning, it is rather to be thought, that after he had humbled them by prophesying of their punishments, he did in the end comfort them, by giving his blessing to each man. Then Jacob commanded his sons to bury him in the field of Ephron the Hittite, where Abraham was Verse 29. laid, and Isaac, &c. The same charge was given before to Joseph, of whom he took an Oath for it, but he dealt with him by entreaty, here by command, Gen. 47. 29. having respect to Josephs greatness. He added this charge here, that his other sons might join with him in his burial, but why he took such care about the place, I have shewed there; and for the burying place mentioned, see Chap. 23. 9. and for the phrase used, I am gathered to my people, Chap. 25. 8. Then Jacob plucked up his feet into the bed, and died, &c. Verse 33. This is spoken to show, how quietly and peaceably he died, even as a man, that goeth to bed to take his rest. He sat, as it seemeth before upon the bed, his feet hanging down, but now having finished all, that he intended to Musculus. say, he plucketh them up into the bed, that he might the more decently lye in the bed with his body at his death. Some die in a far more turbulent manner, but here is the fruit of a good conscience to be seen in the end, according to that of the Psalmist, The end of the just man is peace. CHAP. L. JOseph then fell upon his Fathers face, and wept upon him, and kissed him, and commanded his servants the Physicians to imbalme him, &c. Verse 1, 2. natural affection wrought so with Joseph towards his dear Father, that he was carried hereby to weep over him, and to take his last farewell of him Musculus. by kissing his pale and much less face; It is to be thought that some of his other sons wept also, but because he exceeded through the singularity of his love, he only is spoken of. This was a true mourning indeed, that which followeth, of the Egyptians was only for pomp and fashion. And there is Calvin. good use of mourning for the dead, and reason of it, because the first coming in of death by sin may now specially be remembered by the living, which was the first beginning hereof. Only two abuses must be taken heed of. 1 That our sorrow be not counterfeit, as it is amongst many, from whence the Proverb riseth, The heires mourning is laughing under a vizard. 2 That we exceed Haeredis ●●ctus sub la●va●●sus est. not measure, 1 Thes. 4. 13. To keep a time of mourning is to pay a duty to the dead. Touching the embalming of Israels dead body by his servants, the Physicians; the word translated Physicians, is by the Septuagints rendered {αβγδ}; Verse 2. which we may English, Preparers to the burial: for the word Buryers whereby it is commonly expounded, as Augustine noteth, is not so proper, August. lib. locutionum in Gen. because these butted not the Corps, but seasoned it, and wrapped and bound it up to be kept against the time of burial. The same amongst the Romans were called Libitinarii, from the Goddesse Libitina, in whose Temple were such things kept, as they used about the embalming of the dead. Diodorus Diodorus lib. 2. cap 5. writing of the customs of the Egyptians, saith, that there were certain Officers, who Generation after Generation, as they had learned of their forefathers, did this Office about the dead, some being cutters, who with a certain ethiopic ston did cut the side of the dead body, and purged out the paunch and entrails hereby, and some curers of bodies, who were called, Salitores; that did season, and bind them up again, filling the head, after that the brains were drawn out by the nostrils, with preservative medicines, and the paunch and entrails being cleansed with Phoenician wine, Myrrh and Cassia, and other odiferous spices, except Frankincense continuing thus to season them in some secret place 70 dayes, after which they washed the body, and bound it up with silken cloth cut out into Thongs, and glued with Gum, so delivering it to the kinsfolk to be into a wooden Statua like a man, and to be kept therein; of these two sorts of Officers, the first were so hated of the Egyptians, that immediately after such cutting of the dead body, they made hast away, and were pursued by the friends of the dead, casting stones at them,& cursing them; but the other were had in honour. And this I have partly out of Diodorus,& partly out of Herodotus: for the first saith only, that they anointed the dead bodies with sweet ointments above 30 dayes, the other Herodot. lib. 2. 70. And the cost about dead bodies was divers, touching which these Officers would first know, how much should be bestowed: for upon some a Talent of silver was spent, upon some 20 pounds, and upon other some very little. Amongst the forefathers of Jacob we do not red of any, that were embalmed, nor of any of that line after, except Joseph, till Asa, the King of Judah, 2 Chron. 16. So that herein Joseph doubtless followed the custom of the Egyptians, but rather fearing to expose his Father to contempt, if he Calvin. should not have bestowed this cost, then out of judgement, as Calvin saith, whereas he should have done better, if he had restrained himself to the frugal use of his Fathers. But this, although haply excusable then in him is not allowable in us, unless we will over-whelme the glory of Christ. The rites of burying did first come from the faithful, who might and did lawfully bestow more labour about burials in token of the resurrection: but since the specimen of the resurrection exhibited in Christ, to use many rites and ceremonies cannot be without superstition, and is derogatory from Christ; thus Calvin. The Jews used to wash dead bodies as we may see, Act. 9. 37. and to embalm them with anointing and spicing, Luke 23. 56. 24. 1. and this was not disallowed by the Lord, as we may see by his justifying of the Woman, who poured upon his feet a Box of precious ointment, which John 12. Petr. Comestor. cap. 114. historiae in Gen. he saith, she did unto the burial, praising her therefore. Petrus Comester saith, that the Hebrews had a custom to keep dead bodies, washing them with warm water 7 dayes, as the heathen did 9 dayes, and after to anoint and spice them 30 dayes, as Jacobs sons used his dead body, and thus the Egyptians custom being first observed of embalming him 40 dayes, thence of 30 dayes following made up 70, which if it were so, then Joseph followed not altogether the custom of the Egyptians, but did in part, as the custom was amongst the people of God, though hitherto passed over in silence. And truly these two ceremonies were very significant, the one of washing setting forth in what purity the body shall rise again, the other of embalming with spices preserving from corruption, setting forth the incorruptibility, that is, that it shall not so corrupt, but that it shall be renewed again, and then continue incorruptible for ever. For the embalming of dead bodies in these dayes, I must needs say with Calvin, that this being a time of more light, shadows are not now so useful, and therefore it is better left then observed, and to support our faith of the resurrection in the resurrection of Christ, and in taking care onely about a decent burial, superfluous cost being cut off, and turned rather to the living poor. But for my part, I leave every one to his own liberty herein, so that vain pomp and ostentation be avoided. Maimony in setting down the manner of the Jews about the dead, saith, They closed up their eyes, and tied up their chap fallen down, and stopped all their holes, and washed, and anointed, and put them in a clean linen cloth of mean price, and none in silk or gold, &c▪ for this was gross pride. Herodotus lib. 3. It was not the custom either of the Egyptians or Persians to burn dead bodies, because the Persians worshipped the fire as a god, and the Egyptians thought the fire to be an animate beast devouring all things, and then perishing with the thing devoured. The Papists out of an apish imitation, instead of spicing 30 dayes, say Masses 30 dayes for the dead, but specially the third, for these three, the spirit, soul, and body, and the seventh for the Sabbath of rest, to which the soul passeth. There hath not been more diversity of customs about any thing, then about the dead amongst divers peoples. In Ibera they gave them to the Vultures, in Hircania to the Dogs to be devoured, in Egypt and Pontus they embalmed them, amongst the Garamantes they buried the naked body in the sands, in Isybia in the deep of the Sea: The Celti gilding dead skulls drink in them, the Cecropians burn them to ashes, and the Scythians put them in coffins to consume there: so Silius Italicus. Now in Silius Italicus lib. 13. Punicorum. Verse 3. the embalmimg of Israel 40 dayes were spent: And the Egyptians mourned for him 70 dayes. Of the time of embalming, something hath been already said out of Herodotus, whereby we see, that this was the time of mourning usual amongst the Egyptians, and of embalming. But at this time when Jacob dyed, it was not so, for the embalming was onely 40 dayes, to which effect almost Diodorus writeth, 30 dayes and more, so that at divers times they observed more or fewer dayes, and the 30 dayes used amongst the Jews, of which Petrus Comestor before made these up 70. And hereby it appeareth, in what honour Joseph still lived amongst the Egyptians, in that for his sake they would thus honour his father a stranger amongst them. After these 70 dayes, Joseph desireth by the mediation of Pharaohs family Verse 4, 5. Verse 6, 7. Verse 8, 9. to have leave to carry and bury his dead father in Canaan, as he had adjured him, and so he taketh his journey thither, being honourably accompanied. He useth the help of the Courtiers, and allegeth the oath whereby he was bound, because he knew, that Pharaoh would be ready to take it heinously, that the land of Egypt should not be thought as holy and as good to bury in as Canaan: but now desiring it upon this reason, and using the help of the Egyptians themselves to entreat the King, it was the more likely, that all distaste would be prevented. But how saith he, v. 5. that Jacob had digged him a grave there? To this Saint Augustine answereth, that we do not indeed red of any grave digged by jacob, in the cave of Machpelah, but because it is here August. quaest. 170. said, that he digged one, we must believe it without doubting, for all things done by him are not recorded. Others considering that the word digged is sometimes used for bought, as Hos. 3. 2. In Hebrew, I digged her unto me for fifteen pieces of silver, Deut. 2. Hebrew, Ye shall dig waters of Lyranus. them for silver, that is, buy; resolve it thus, that Jacobs buying thereof is meant, and that not by himself but by Abraham, whose heir he was, and so when he bought that sepulchre, he might be said to buy it in his loins, as Levi is said else-where to have paid tithe to Melchizedeck in Abraham, because he Heb. 7. 9. was in his loins. The company that went with Joseph is said to have been, all the servants of Pharaoh, the Elders of his house, and all the Elders of Egypt, that Musculus. is, Counsellors, Senators, Presidents and Governours, all the most honourable of the land. Moreover, the whole house of Joseph and Jacob, except little ones and flocks; that is, all his children and grandchidren that were able to go, and their wives, which could be spared from little infants, the care of the rest being committed to women-servants, till their return. Lastly, chariots and horsemen, these also went to guard them from the Arabians and Philistines, that they might not be subject to their robberies, and for the more honour. And they came to the threshing-floor of Atad, beyond Jordan, and lamented Verse 10. S. Munsterus. there with a great and grievous mourning seven dayes. The word Atad signifieth a great thorn, and this place was thus called, because such thorns grew abundantly there. Jerome saith, that this place was the third sone from Jericho, Hieron. de lot is Hebr. Tertio ab Hiericolapide, duobus millibus à Jordane, && nunc vocatur Betagla, quod interpretatur locus gyri, cò quòdibt more plangentium circujèrunt in funere Jacobi. Hen. Bunting Patriarchstiavels. August. qu. 171. in Gen. two miles beyond Jordan, and is now called Betagla, that is, the place of a ring, because they went round about mourning for Jacob there seven dayes; One saith, that from Goshen to this place is 240 miles, and that it lieth upon the further side of Jordan towards the East, and that it was far about to go this way to Hebron, but they went this way, lest going with so great a company through the Idumeans country, which was the direct way, they should have been moved to come out against them, and from hence to Hebron, where the cave of Macpelah was 40 miles. Saint Augustine saith, that Atad was beyond the cave in Hebron, where Jacob was butted, as they that know, report, 1050 paces, so that their seven dayes mourning being past there, they returned back again over Jordan to come to Hebron. And in resolving why they did thus, he saith, Peradventure some may say, they went about by the wilderness that way, by which Moses afterwards lead the children of Israel to avoid some enemies; but surely it is to be believed, that this was done mystically, to set forth the coming up of Israel that way to pass over Jordan, when the time of their entering the land of Canaan to possess it was come. I believe that through necessity they were forced to avoid trouble by enemies, to go thus about, and that for the like reason they kept their mourning here, and not at the very place of burial: and although this onely was the cause, that they then knew of; yet as the sequel proved, God made this a praeludium of their future coming that way. Some will have this place to be the same where many of the Israelites were afterwards destroyed Glos. interlinear Scholast. historia by fire for their murmuring, and therefore this mourning was made for that great impiety and destruction to come. But this is a mere conceit, neither is it probable to have been the same place; see both Numb. 11. and Chap. 16. Touching their mourning here seven dayes, besides the 70 dayes before spoken of, in 40 of which they were embalming the dead corps through a necessity, as Ferus hath it, because he was to be carried a long way. There was Ferus. cause of great mourning then, as the same author also saith, because death was not overcome, as now it is, and yet still to mourn for the dead out of natural affection, is not to be condemned, so that it be not out of measure through infidelity, and specially when a good man is taken away. To mourn 1 Thess. 4. for the dead is commanded, Eccles. 22. and Chap. 38. and when Aaron died, they mourned for him 30 dayes, and likewise for Moses, but for josiah many Numb. 20. Deut. 34. 8. 2 Chron. 35. 25 Herod. lib. 2. Diodor. lib. 2. years. The manner of the Egyptians mourning was thus, certain women put dirt upon their faces, and went about the City lamenting, and laying open their breasts, and over against them went men mourning and beating their bodies, being made bare all the time that the dead corps lay unburied, and all this time they are not washed, drink no wine, nor eat meat, but course, neither do they wear any good clothes. Numa Pompilius ordained, that there Numa Pompilius. should be no mourning for any under three years of age, and they should mourn no more moneths for others, then they had lived years, and not above 10 moneths for any, except for such as deserved extraordinarily well of the Common-wealth, for whom they might mourn a year. Rupertus weighing Rupert. lib. 9. in Gen. cap. 41. this matter of mourning so long for jacob, saith, This is not to be imitated by those that confess themselves pilgrims here, and that they look for a City to come, for the Israelites learned to mourn thus long of the Egyptians, as not being so well instructed at the first, but afterwards they reformed from Horat. in arte Poetic. Atqui conducti plorant in funere dicunt, Et faciunt prope plur a dolentibus exanimo, sic Derisor vero plus laudatore movetur. August. qu. 171. in Gen. Verse 11. this superstition, mourning but a little, as is commanded, Eccl. 38. 17. And these kind of mournings are not properly so called, because there are some mournings in name, but indeed are Funerall-playes or interludes. For as Horace saith, Some are hired to act mourners parts, which make more shows then they that grieve from their heart, and the deride is more moved then the true praiser. Saint Augustine alloweth the mourning of seven dayes in token of the rest, unto which the dead cometh, but not of nine dayes, which was used amongst the Heathen, being called therefore Novendial. and these seven dayes were multiplied by the Egyptians by 10, in that they mourned 70 dayes. The inhabitants of the Land hearing this great mourning, said, It was grievous mourning to the Egyptians, and the place had the name therefrom, the mourning of the Egyptians. And thus, saith Calvin, there was a monument, Calvin. as it were, set up of the faith of Jacob touching the bringing of the Jsraelites into that Land, although the Egyptians who were actors also in this mourning, and the Canaanites giving the name to the place, were ignorant of it. For if he had been privately and obscurely butted, the famed of Iacobs lying there would have been presently extinct. Yet this tumultuous and loud crying was not altogether without the fault of excess. Thus Calvin, to whom I subscribe in the first but not in this, holding that the Egyptians indeed mourning thus excessively in show and not out of true sorrow are to be taxed, but not joseph, whose mourning was affectionate, and end good. Then jacob being brought to the cave of Macpelah, was butted there. Of places Verse 12. Verse 13. Verse 14. Verse 15. Verse 16. Verse 17. Verse 18. of burial see before, Gen. 47. v. 29. The funeral being ended, they all return again into Egypt, and then Josephs brethren fearing, that now he would be avenged upon them for the evil which they had done to him, pretend their fathers command, who bade them say unto joseph in his name, I pray thee forgive, &c. The time of their abode in Egypt was not yet ended, as they knew by the oracle, Gen. 15. and therefore they submit themselves to return, and to wait, when God would bring them back again into the land of Canaan, whatsoever they should suffer there in the mean season. Touching their fear of revenge, we may see, as many observe, how great an Verse 15. evil sin is, being once committed, it is still always ready to strike terror into the mind of the sinner, even to fear and flee when none pursueth, Prov. 28. 1. Lev. Ferus. Calvin. Luther. 26. 36. and that sometimes after repentance and remission, as in these men. For there was no cause to fear, because they had had long experience of Iosephs kindness. And therefore let every one that he may be free from such fears, keep a good conscience, and flee sin, being warned by this example. Touching their fiction, it was childish and easy to be discerned, because if Verse 16. jacob had willed any such thing, he would doubtless in all this time have spoken himself to joseph for them. When men have done wickedly, we may see what slender shifts they are oft-times put to. The words are, they gave commandment to Joseph, saying, &c. but the meaning is, they gave this message in charge to one, whom they sent to him. But who might this be? The Hebrews think that Dan and Naphtali, the sons of Bilhah were sent, because it was Hebraei. Gen. 37. Calvin. said before, that Joseph was with them. Calvin thinketh, that some of their servants were sent, but to me it seemeth more probable, that they sent one or two from amongst themselves, haply Judah and Reuben that had faulted least. Howsoever, it is not to be red in the singular number, they sent a messenger, because the plural by and by followeth. And the way being thus made, and haply Joseph upon this message sending Verse 18. for them, they came all unto him, and humbled themselves, as his servants. Upon this asking of forgiveness by Josephs brethren, Maimony noteth, that when a man is injuried in his goods, atonement is made if there be restitution; but if in his person, not unless he asketh forgiveness, and the party wronged forgive him, no not although he should bring for sacrifice the rams of Neroth, and make any satisfaction to him besides. To whom Joseph said, Fear not, for am I in the place of God? If the words Verse 19. Calvin. be red thus, as they will bear, the meaning is, am I equal to God to turn that to destruction, which he hath ordained to preservation? if thus, for I am under God, as they may also be red, for then the sense is, It is my part to follow God, as being under him, and to preserve and not to destroy those whom he would have preserved. In the Chaldee it is, for I fear before the face of God: others think that he spake thus rejecting the honour given to him by his brethren; others, that he would not take revenge, which was Gods part; others, that all this was done not by theirs, or his, but by Gods counsel. Let the Reader follow which sense he pleaseth: but to me this seemeth the best, Do ye think, that I will take upon me as God, as if I were an absolute Lord and had none above me? for even thus I should do, when God hath so plainly showed, that the selling of me into Egypt came of him for the good of many, if notwithstanding I should meditate upon revenge. And this to be the true and full sense, the next words do declare, v. 20. of which see, Chap. 45. 5. As Joseph forgave his brethren desiring it, so, saith Maimeny, is every one of the seed of Israel bound to do, and not to be cruel for the injury received, Treat. of Hurt and Damages, Chap. 5. Josephus writing this history, saith, that Josephs brethren being in Canaan, Joseph. lib. 2. Antiqu. would not return again with him into Egypt, till they had thus made their peace, but by the course of the history of Moses this was done in Egypt after their return thither. And Joseph lived 110 years. The age of Joseph is here set down, saith Chrysostome, Verse 22. Chrysost. hom. 67. in Gen. that it might appear, how abundantly the Lord recompensed him with much more time of prosperity then he had been in adversity: for he had suffered from 17 to 30, but had reigned in great glory from thence to 110, for 13 of adversity having 80 of prosperity. In this time also the children of Israel being favoured in Egypt might increase greatly, as God had promised. Now although Joseph lived thus long, yet his time was much short of his fathers, even 37 years, and it seemeth, that howsoever he was one of the youngest, yet he died before his other brethren, seeing he gave them a charge at his death, as it followeth, v. 24. and of Levi it is expressly said, that he lived 137 years. The reason hereof might be partly his former sorrows, Exod. 6. which he suffered 13 years together, and partly his great cares and troubles afterwards in managing the affairs of the Common-wealth; for as cares and study do bring grey hairs sooner, so they bring death sooner also, the labour of the mind consuming and wasting the spirits more then that of the body. And Joseph saw the children of Ephraim, unto the third generation, and the Verse 23. sons of Machir, the son of Manasseh, were brought up upon Josephs knees. This is added to show that Jacobs blessing upon Ephraim before Manasseh was not in vain, nor his constituting of them for two tribes. For the phrase of bringing up upon his knees, Vatablus saith, the word signifieth, were born upon Josephs knees, but then it must not be properly understood, but onely Vatablus. Chaldee Paraphrast. that they were brought up by him, and therefore the Chaldee Paraphrast hath it, the sons of Machir, the son of Manasseh, were born, whom Joseph nourished. And it is not to be thought, saith Musculus, that they were born upon the Musculus. knees of their grand-father, but being born, were brought and put into his bosom, to exhilarate and to comfort him, that being thus stirred up he might praise God the more affectionately, and so bless the new-born babes. Calvin Calvin. gathereth hence, that Joseph had long since left the Court to come himself unto his brethren, preferring rather to be a member of Gods Church, then to live perpetually in the greatest glory of Egypt. But I see no ground for this, and it made more for their common good for him to hold his state still, and therefore I rather think that he did so, and at this time, death approaching, sent for his brethren to give them the charge here following. Then Joseph said to his brethren, I die, but God will surely visit you, and will Verse 24. bring you out of this land, &c. It is uncertain, whether his brethren, properly so called were yet living, although some of them, as hath been said, were now living: some think, that his kinsmen, the chief of each family are meant, but I think rather it might be spoken of his brethren, properly so called. But how came Joseph to be so assured? Answ. He had not indeed had any vision, but he heard of the promise of God to his fore-fathers, and by faith believed this as firmly, as if it had been by the Lord revealed unto him. And such a firm faith ought we to have by hearing of the Word of God preached, or else we shall be unworthy to enjoy the promises thereof. Therefore Joseph adjured the children of Israel to carry his bones thence with them, when God should visit them. Why the holy patriarches took such care about Verse 25. the place of their burial, hath been shewed, Gen. 47. But why would he not have them carried forthwith, as were Jacobs, but afterwards, and whether the bones of his brethren were carried also, and where they were laid, and why not in Hebron with Abraham, Isaac, and jacob, but in Shechem, and Joshua 24. 32. how the Oath given to his brethren here, could tie them that lived afterwards to do this? To the first it was answered, that partly because he thought that the Egyptians might take offence at it, if he should have offered to carry them away immediately, or that they would not suffer it, he being a man so honourable amongst them: and partly because their faith might Heb. 11. 22. thus be the more confirmed, that they should be delivered out of Egypt, for a pledge whereof they had his bones lying there. Touching the other patriarches, in all the History of Moses, nothing is said of the transporting of them; yet because, Act. 7. 16 Stephen saith that they were transported and buried in Shechem, it is most probable that taking example by joseph, they caused their bones to be carried likewise: See my exposition upon Act. 7. 16. Touching the place where he was laid in Canaan, it may be said that his bones were rather laid there then in Hebron, because Shechem was his possession peculiarly, and they were wont to bury their dead in their own possessions, as we may see, josu. 24. 32, 33. And lastly, for the tie of their posterity by this Oath, they could not but take themselves to be bound hereby, the Oath being given for them and their posterity, and therefore they were mindful to do accordingly, Exod. 13. 19. Then Joseph died, and when they had embalmed him, they put him in a certain Verse 26. Cajetan. coffin in Egypt. Some think that this was marble, but it is rather to be thought that it was wood, because more portable. It is to be noted, that they set not up his bones as holy relics to be worshipped, as the superstitious of later times, but as was most fit, butted them, so that they were not then certainly of the Religion of the now Roman catholics. EXODUS. CHAP. I. THese are the names of the children of Israel, Verse 1. which came into Egypt, &c. In the Hebrew it is, and these are the names, this Book being Simlerus. thus connected to the former, wherein promises were made to Abraham, Isaac, and Jacob, of multiplying their posterity exceedingly; as if he had said, and now mark how these promises were fulfilled. But why is there a capitulation made of the number coming into Egypt with Jacob here again? Answ. That we considering how few they were at their first coming, might the more admire their wonderful great increase in so short a time, when we shall come to see their whole number at the going out of Egypt, Exod. 12. and that it might appear what stirred up the Egyptians to envy them. In reckoning up the souls that came with Jacob, he particulariseth only Verse 2, 3. Verse 4, 5. the improve patriarches in this place, understanding the rest, concluding as before, that they were 70: of the reason of the account whereof, and the difference of the Septuagint and Stephen, Acts 7. making them 75, I have spoken before, upon Gen. 46. and of the divers reckonings, another order in placing these improve being used here and elsewhere, Gen. 49. But Ferus specially noteth, now that they had been blessed they were equal, none being before or after other, and therefore it was not material in what order they were set down, they being one people, as all Christians are, distinctions being taken away in Christ Jesus. Touching the number of twelve, thus the Gal. 3. 28. Tribes were kept distinct, and not confounded, that it might appear, that the Messiah came of the Tribe of Judah, and yet Simlerus saith, that he doth not doubt, but in this number of 12 some mystery lieth hide; because also of the twelve Tribes 12000 are sealed of each Tribe; and of the new Jerusalem Revel. 7. Chap. 21. 22 there are twelve gates, and twelve manner of fruits, and each part of the City is 12000 furlongs: But touching the full knowledge of this mystery, what it is, we must expect it when we shall dwell in that heavenly City. But Joseph died, and all his brethren, and all that generation. Whether Joseph Verse 6. died first of all, hath been already considered, Gen. 50. v. 24 by that Generation, we must understand the Fathers, and Children, and Childrens Children, even all that company which came together into Egypt, viz. those Ferus. 70 souls. For although the word Generation is sometime put for 100 years, and sometime for 30, as Simlerus hath it, yet here it must needs be taken in the sense before-said. And the Children of Israel were increased, &c. That is, dwelling peaceably in that Land all this time, they multiplied exceedingly, as long as Joseph lived, or any of that Generation, and his benefits Verse 7. towards the Egyptians were remembered. In all this time they felt not the Calvin. Simlerus. cruelty of that people, God providing thus for the accomplishment of his promise unto Jacob at his going down thither, and this time of their multiplying was 100 years, after which their oppression began: thus Calvin and Simlerus but others, according to the order herein followed: Joseph being first dead and all that Generation, as Augustine, Origen, Isidore and Ferus, so that for many years after their coming into Egypt they did not multiply so exceedingly, August lib. 16. de Civit. c. 7. Origen. hom. 1. in Exod. Isidore. Ferus. but the last 145 years of their staying there. I think that the meaning of Moses is to set forth their greatest increase, even to the stirring up of the Egyptians to envy, to have been after the death of Joseph and of all that Generation, not that they increased not before, but because now being grown into many more families, and so their Semenaries being many more, the Populousnesse of this Nation began from henceforth to be more remarkable. In the Hebrew there are four several words used to set forth their increasing 1 {αβγδ} signifying to fructify. 2 {αβγδ} signifying to multiply after the manner of Fishes. 3 {αβγδ} signifying simply to multiply. 4 {αβγδ} signifying to strengthen, and therefore it is well rendered, they were fruitful, increased abundantly, multiplied and waxed exceeding mighty: for a few are weak, but many joined together are mighty. How long a time they were growing from 70 to 600000, as we red, Chap, 12. is not certain, but it is commonly held to have been in 210, or 215 years, as I have touched, Gen. 15. 15. although I stand there rather for a time much longer. Howsoever we must not impute this extraordinary great increase only to a natural fruitfulness, but August. lib. 18. de Civit c. 7. Rabbini. to God, who promised it, and wrought wonderfully herein. The rabbis of the Jews say, that the women brought forth three or four at a time, but this savoureth, as an invention of their own. They might by Gods extraordinary blessing, having more wives thus multiply by unities, and sometimes having Twins or mo●e together. Origen, Augustine, Isidore, and other Ancients say, that mystically Joseph The Allegory Origen. August. Serm. 84. de Tempore. Isidore. with his Brethren figured out Christ and his 12 Apostles, the 70 souls here mentioned, the 70 Disciples sent out by Christ: for as the Israelites multiplied exceedingly, Joseph being dead: so Christ being dead, the Church consisting of spiritual Israelites increased in all parts, being at the first very small, yet as they continued still in Egypt, so must the Church in this world, till she be translated into the heavenly Canaan at the last day. Moreover, as Joseph being dead, they multiplied thus, so if a man hath received Christ dead into him to mortify sin, good and spiritual graces shall be multiplied in him daily more and more. And Ferus going yet higher saith, that Israel Ferus. coming from Canaan into Egypt represented man cast out of Paradise: for as they for their sin against Joseph were brought thither and should there have utterly perished, had it not been for Gods singular mercy towards them, so man cast out of Paradise for his sin should have perished, had it not been for the singular mercy of God in Christ Jesus: and as the means to bring them out of Canaan into Egypt was a famine, and Egypt was a place of darkness and superstition, and to them of intolerable oppressions; so man having sinned, the earth was cursed, and he expelled into a place of darkness for the ignorance of God, and the corruption that is in him, being subject to all manner of miseries. If we take heed, that we do not with Origen turn all into Allegories forsaking the Histories, we may not unprofitably thus meditate upon this History. Now there rose up a new King over Egypt, which knew not Joseph: and he said unto his people, Behold, the children of Israel are more and mightier then we: Come on, let us deal wisely with them, lest they multiply, &c. In the Chronicles of Eusebins and of Jerome divers Kings of Egypt from Verse 8. Verse 9. Verse 10. Euseb. Chronic. the time of Jacobs coming into Egypt, till the birth of Moses are set down, with the times of their several reigns in this order. 1 Amosis, who reigned 25 yeares. 2 Nebron 13 yeares. 3 Amevonphis 21. 4 Mephres 12. 5 Mispharmutusis 26. 6 Tithimoris 9. 7 Amonaphis 31. in whose reign, and Anno 18 thereof Amram begot Moses being 70 yeares old. But whether of these was this new King, and how any King of Egypt could so soon arise, that knew not Joseph, is the question, because Joseph had made himself memorable by preserving the whole kingdom, and by enriching the King with the fifth part of the Revenues of the Land especially? Eusebius saith, that Mephres was this King, and that joseph died in the first year of his reign, and Vincentius lib. 1 Speculi histor. then he entred into this counsel, so likewise Vincentius, but that he maketh of joseph to fall out in the ninth year of his reign. But thus from Israels coming down into Egypt till this, should have passed but 68 yeares at the most, as appeareth by the Chronology before set down, whereas Joseph lived longer then this time by 3 yeares, for he was 39 when Israel came into Egypt, and lived till Anno Aetatis 110. To say nothing, that a King, at the beginning of whose reign Joseph died, could not be ignorant of Joseph, nor of the dying of all that Generation, before this happened: Gerardus Mercator saith, Gerard. Mercator Chron. that the name of this King was Armesesmianus, who reigned 5 yeares before the birth of Moses, and continued 66 yeares and two moneths, after whose death Moses was called to return to bring Israel out of Egypt. Cajetan saith, Cajetan. that this King was an Affyrian, a stranger, that came in and reigned in Egypt, and so it is no marvel, though he knew not Joseph, applying to this purpose Esa 52. 4. but most fond, as will appear to him that shall look into the place, there being two afflictions commemorated together, one in Egyyt, and the other by the Assy rian. To say nothing that the Chronicles of the Kings of Egypt make no mention of any stranger reigning there, but of Egyptians only till 1000 yeares after this, when Cambyses added this kingdom to his Empire. Josephus saith, that this King was of another family, and therefore knew not Joseph: but this could not hinder from knowing Joseph, Joseph. that was so famous in Egypt. Some think, that Ramesses was this King, because he caused a City to be built now called by this name, v 11. but he lived not, till long after the going out of Israel from Egypt, viz. in the dayes of Deborah and Barak, according to the computation of Eusebius. The Author of the Scholastical History and Tostatus say, that this King was Author Scholost. historiae. Tostatus. Amonaphis the 7 before name, in whose time Moses was born, he was otherwise called Memnon, whose Image used to speak at the Sun-rising even till the birth of Christ. And this is most probable, because two Kings reigned between him and Josephs death, one 26 yeares, and another 9. to the third year of the former of which joseph lived; but counting it thus, 32 yeares were past since his death, when this King began to reign, and haply some yeares passed of his reign, before he thus oppressed them. If in the beginning of his reign, Israel had lived in peace 32 yeares after Iosephs death; and whereas he is said not to have known him, this might well be in all this time, for this King haply was not born when joseph died. Or although he might know something of him by the relation of others, yet he passed that over, as not willing to take any notice thereof to favour this people, who he thought might be dangerous to his State. And if this were the King here spoken of, then the Children of Israel had lived in prosperity in Egypt above 100 years, and yet Moses, in the 80 year of whose age they were delivered, was not De Cherem. loquitur Joseph. lib. advers. Appion. Just. lib. 36. born: wherefore it was a great error in Cheremon an ancient Writer to say, that joseph and Moses were both of a time, and in justine to say that joseph was the Father of Moses. Iosephus contrariwise saith, that joseph died before the birth of Moses 170 yeares, but as it is generally held erroneously. Herodotus and Diodorus make mention of Menas, as the King, under whom Joseph flourished, and the King, in whose time Moses brought the children of Israel out, is by Clemens said to be Nechephres, by others Amosis. There are two Clemens Alex. lib. 1. storm. Simlerus. things, saith Simlerus, noted here as the causes of this great alteration. 1 The coming on of a new King, under whom haply another form of government was set up, the Laws made in Josephs time being abrogated. 2 He knew not joseph, this is by the Chaldee Paraphrast applied thus, He knew him not, Chaldee Paraphrast. that is, he kept not his decrees, but abrogated them, making new laws, or he kept not the Covenant, that the Hebrews might still enjoy Goshen: but I think, that the meaning is, the memory of Joseph and of his beneficence to Egypt was now quiter obliterated, as Daniel was forgotten by Belshazzar the son of nabuchadnezzar, Mordechai by Ahashuerosh, and as Teucer Sophocleus the Brother of Ajax complained after the death of Ajax, the benefits being forgotten, which came by him, saying, Alas, how swiftly doth the grace of one being dead flow away amongst mortal men, Some think, that he is Heu mortui quàm velox mortalibus gràtia disfluit? Calvin. said not to have known Joseph, because he disallowed his gestes. Hitherto Simlerus. It is noted here by Calvin, that Joseph had been very modest in his life, not seeking in the time of his greatness to magnify his family, or to get privileges for his Brethren, to free them by public acts from impositions or taxes, but only a convenient place for them to sojourn in: but the ingratitude of the King so greatly enriched by his means, is the more for this to be condemned. If he had sought himself and his posterity, he might doubtless have made many of them great in Egypt, and far above a servile condition, but all fell out for the best, seeing dignities and prosperity in Egypt might have made them forget removing to the promised Land, and to have settled themselves in Egypt. And forsomuch as even Josephs posterity was dealt withall, as the rest, it seemeth that they lived together with them, as one people, ever since the death of Joseph, he appointing them so to do, or else it is to be thought, that afterwards in their misery they would not have joined themselves with them. The causes of the cruelty used by the Egyptians against the Israelites were Verse 9: 10. their envy and fear of them, they envied their multiplying, and( as is most probable) had heard, that the God of their Fathers would one day remove them into Canaan, and give them the possession thereof, at what time they feared they should not be able to hold them any longer, but that they would go and carry away all their goods with them, and rifle all Egypt also. Iosephus saith, that they did not only envy, but hate the Hebrews, because they hated Joseph. lib. 2. Antiqu. their Idolatries, and would not worship such base things, as they did, but only the true God: so likewise it is said, He turned their hearts to hate them. Ps. 105. 25. And more particularly they entred upon this counsel, because a Prophet amongst them foretold, that a child should shortly be born to the Hebrews, who should overthrow the Kingdom of Egypt, and wonderfully promote the matters of the Hebrews. They speak of Warres, which might happen, and that then the Hebrews might join with their enemies to their destruction; what Warres might these be? To this Simlerus answereth, peradventure the Warres of the Syrians, phoenicians, or Arabians, but there Simlerus. was no reason to fear their joining with them, because there was no familiarity betwixt them. They were now multiplied exceedingly, but had not yet practised any treachery against the State, why then did they fear this? verily they did after the corrupt nature of man, whereby the fewer and the weaker do fear the more and the mightier, and therefore are ready to oppress them by treachery, to prevent being oppressed by them; but this is a most wicked and horrible thing in whomsoever. They feared herein where no fear was, as is threatened to the wicked, Ps. 14. and so made a way for that to come upon them, which they feared, viz. their own destruction; and the Hebrews going out of the Land, and into the danger of destruction do all they likewise run, that by wicked and unjust means seek to provide for their own prosperity. But what is the going out of the land, of which the King speaketh? Ans. Peradventure he meaneth their going out of Goshen to join with such supposed enemies, but it is more probable, as I said before, that he meant their going out to Canaan: thus also Simlerus, who noteth hence, that the Hebrews did not spare to speak of their hopes to be removed thither, and this yet aggravateth more the wickedness of this King, that he would go about to prevent that which the Lord had appointed, and considering, that this people were not bond-men to him, but free, and came down onely to sojourned, that he would not rather provide for his own security by giving them free leave to depart, as he ought to have done to strangers. But he calleth this dealing with them wise, which was rather crafty and devilish: but such do the men of the world count their own ways, when they savour not of any true wisdom, but altogether of wicked and abominable policy. The Hebrew rabbis say, that they thought great wisdom lay in this, to Hebraei. deal so with the Hebrews, as that they might not be in danger of being punished in like manner again, and therefore they consulted not to kill them with the sword, or to burn them, because so God, that useth to requited like with like, might have brought upon them the like destruction, but to drown their little ones, supposing, because God had promised never to drown the world again, that in thus doing they should keep themselves out of danger. But he, who taketh the crafty in their craftiness, found out a way to drowh them, although he kept his word of not drowning the world; and so all the wicked, although most cunning, must look that it shall happen to them in the end: there is no policy against God. Therefore they set task masters over them to afflict them with their burdens, and Verse 11. Philo. Judaeus. they built for Pharaoh Treasure-Cities, Pithom and Raamses. Philo speaking more largely of this oppression saith, that the King made slaves of them, as if they had been taken in the war, or bought. He laid burdens upon them which they could not bear, that is, he exacted work of them beyond their strength, and if any for his infirmity withdrew himself, he was put to death, and such as were most cruel, were set over them to exact the doing of these works to the full. Their works were the making of brick, digging ditches, building, and night and day carrying together matter for these buildings, and when being worn with uncessant toil they died, they would not suffer their friends to bury them, or to lament their death. Josephus likewise, adding Joseph. that they made them labour in digging divers ditches, to convey the Rivers other ways, and in their pyramids 400 years, but he meaneth certainly, that so many years passed in the whole time of their being in Egypt. Eupolemus writeth, that the King commanded the Hebrews to wear a garment divers from the Egyptians, that they might the better be known and derided and abused in every place, but God smote this King morbo Elephantiaco, whereof he died. Of this Eusebius maketh mention in his ninth book, de Eusebius lib. 9. de praeparat. Evang. Calv●n. Simlerus. praeparat. Evang. The words translated Task masters, are {αβγδ}, which are rendered by Calvin, Governours or Presidents of tributes, for {αβγδ}, as saith Simlerus, signifieth tribute, and they both note, that they both exacted money of the Hebrews to diminish their substance and work beyond their power. And yet Simlerus acknowledgeth, that the works imposed upon them might come under the name of tributes, in that they were compelled to find a certain number of men continually for the Kings works: for thus Solomon is said to have imposed 1 Kings 5. a tribute upon all Israel of 30000 men. I think, because no mention is elsewhere made, or by any other Writer of any tributes of money, that tributes of work onely are meant, and so it is according to the meaning best rendered Task-masters, and in the vulgar latin, Masters of the works, that is, such as should oversee and appoint them unto hard and laborious works, and compel them to do them, to the excessive toiling of their bodies. And hereby they thought to keep them from increasing, such extreme labour being an hindrance to generation, and a discouragement, when they should think of the bondage, to which their children should be begotten. Treasure-cities, Hebr. {αβγδ}, which may be translated either Cities of Tabernacles, as in the vulgar latin, or defenced cities, as in the Septuagints translation, or Cities of treasurers, as in the translation followed by Calvin, Simlerus, Oleaster, and others, or Cities of armouries, Armamentariorum, as Tremelius. It may come of {αβγδ} signifying to hid, and then it may best be rendered by treasures, Lyranus. Oleaster. Calvin. because they are said up and hidden, peradventure large Granaries are meant to lay corn in, and other provision, so Lyranus and Simlerus noteth, that this word is thus used, 1 Reg. 9. 2 Chron. 22. Yet he is indifferent, whether it be taken for Treasure-cities, or defenced, saying, that the Cities to lay up corn and treasure in, most probably were well defenced also; and haply, he saith, a Garrison was placed there to keep in the Israelites. Jerome followeth Hieron. the Septuagint, 1 Chron. chap 8. turning this word by, defenced, and Tabernacles, saith Eugubinus, are by the Hebrews commonly put for Towers or defenced places, Pithom and Raamses. In the 70 translation On is also added, which is Heliopolis. But this City, as Jerome noteth, was built before the coming of the children of Israel into Egypt; for Potiphar, Priest of On, was the Eugubinus. father in law of Joseph, and Gen. 41. the 70 themselves call him Priest of Heliopolis. This is therefore a great mistaking. Touching Raamses, it may be doubted how they could be said to build it, seeing, Gen. 47. Raamses is spoken of, as being then. But it is there resolved, that the place was then, but the city built there not till now, which most probably was called by the same name, or else Moses spake there of Raamses, because when he wrote the history it was standing, and therefore although it were not at Jacobs coming into Egypt, yet he calleth it so by anticipation. But the more they oppressed them, the more they multiplied and grew, &c. The Verse 12. King of Egypt is by God disappointed of his ends, who can make his Church to flourish and increase most, even in the midst of persecution, as also was noted long after, when it grew into a proverb, Sanguis Martyrum, seemen Ecclesiae. Now the Egyptians seeing this are said to be grieved at it, the word {αβγδ} were grieved, is rendered by Calvin, anxietate constricti sunt; by Simlerus, nauseam habuerunt; in the vulgar latin, oderant filios Israel. The word is used sometimes for abomination, as Gen. 27. 46 Numb. 21. the Israelites are said by this word to have loathed Manna: sometimes for anxiety, as Numb. 22. the Israelites were distressed by the Moabites, and Esa. 7. 16. and this agreeth best, because the increase of the Israelites contrary to their expectation, could not but perplex them to think, what the issue hereof would be, when as they feared them before, but now having so injuried them, they might justly be afraid of them much more, their power still increasing, the more they laboured to suppress it. And the Egyptians made the children of Israel to serve with rigour. 14 And their life was made bitter unto them, &c. Seeing that the burdens of works Verse 13. before imposed upon them would not keep them under so, but that still they multiplied, now they make their estate altogether servile, putting them to the basest works, the tempering of dirt for brick, and the making of mortar, and husbandry works of all sorts, and of this last Josephus saith, that they made them carry dung and filth into the fields. And all this they were compelled Calvin. unto by rigour, which is twice mentioned, to show the greatness of the rigour Simlerus. wherewith they were used, and hereby it also appeareth the more, because it is said, their life was made bitter unto them, so that they preferred death before life, to this effect Calvin and Simlerus. But why did the Lord suffer his people to be so long thus cruelly used by the Egyptians? To this Tostatus Tostatus. answereth, that they were tainted with the Egyptian Idolatries, and therefore God did thus severely punish them. This is not here indeed spoken of, but by Ezechiel who saith, that Samaria and Jerusalem committed whoredoms in Ezech. 23. 3. Egypt in their youth: for Jerome upon that place, saith, that their Idolatries Hierom. in ●ze●h. 23 Theodo●et. in Egypt are meant, and if they had not there been corrupted, it is not probable, that they would so soon have worshipped the Golden Calves. Thus also Theodoret upon the same place, and that they were even then an Idolatrous people, we may conjecture, because they were still always most prove to Idolatries. As for the silence of Moses touching this, no argument can be drawn herefrom, because he is intent only to the history of their oppressions and deliverance, and therefore no marvel, although he passeth this over in silence. And it may be many of them were free from this infection, amongst whom the pure worship of God was still upheld. Partly then for the punishment of this great sin God permitted the Egyptians thus to rage against them, and partly to punish their sin against Joseph, and partly to stir up in them an hatred of the corruptions of Egypt, to make them more earnestly to desire to return into Canaan, and to give them cause so to do, and at their departure to spoil the Egyptians, and that the Lord might hence take occasion to work his wonders in Egypt for the manifestation of his power and mercy, and that the Hebrews might never more have a desire of returning into Egypt, unto which how prove they still were the following Histories do declare, Numb. 11. and Numb. 14. Then the King of Egypt said to the Hebrew Midwives, Shiphrah and Puah, Verse 15. Hebrai. Joseph. &c. The Hebrews say, that these Midwives were Hebrew women, the one called Jochabed the Mother of Moses, the other Mary his Sister, but Josephus contrariwise saith, that they were Egyptians, and it is not likely, that Pharaoh would have committed such a business to women of the same Nation, and their speeches to the King afterwards do show, that they were Egyptians, for they say, the Hebrew women are not like the Egyptian, for they are lively, &c. v. 19. Simlerus therefore agreeth to this, but Calvin saith, they were Hebrews, and proveth this, because they feared God: but heathen Rahab in Jericho feared God also, wherefore this is no argument against their being Egyptians. But why did the King give this command only to these two, for the Hebrews being so many, it is not probable, that they only were employed amongst them? Some think, that these two went to the chief mens wives, whose children he chiefly thought he would destroy, not regarding so much the inferior sort, whom he did wear out with continual toil: so Cajetan: but Calvin and others think, and that better, that these Cajetan. Calvin. were Midwives of greatest note, and therefore he giveth the charge to them, that either others hearing it by them might also do the like, or else when he should see, how they executed his command, he might proceed to enjoin the same to others. For the Egyptians without putting difference oppressed with their importable burdens all the Hebrews, and not the meaner sort Exod. 5. only, for even the chief of them were scourged, when the task imposed was not done. The thing commanded to these Midwives was to kill all the Male-Children of the Hebrews so soon as they were born, but to keep the Females alive. A tyranny, the like to which was never exercised before or after by the most cruel: for although some in the heat of war have slain even Infants in the expugnation of a City, and some have exposed a child or two to death, by whom danger hath been threatened unto them, as Amulius exposed Romulus and Remus, astyages Cyrus, and some all one lineage, as Athalia, some the children of one Town at one particular time, as Herod, yet there was none ever that in the time of peace plotted the destruction of all the Male-children of a Nation, being also subject unto him from time to time, as they should come into the world. What might the Hebrews think now of the promises made to Abraham, &c. when they saw themselves by this means in danger to be cut off, so as that the name of Israel should no where remain any more upon the earth? doubtless their faith could not but be greatly shaken hereby, yet Pharaoh, as all the Tyrants before name, did but plot thus the ruin of himself, his people and posterity, as the sequel will declare, why he was willing that the Females should be kept alive may be easily conjectured, viz. because the Males being taken away, he thought there could be no danger in them, and women might be profitable to his kingdom for work and the increase of posterity. The Mid-wives are said to have feared Verse 17, 18 Verse 19. Simlerus. Calvin. God, and not to have done, as the King commanded, and being questioned with all about it, they answer, The Hebrew women are lively and are delivered, ere the Midwife cometh at them. They knew by the light of nature, that innocent blood ought not to be shed, and haply by living amongst the Hebrews they had learned, that their God would have them to increase thus wonderfully, and therefore to seek to destroy their off-spring, was but to fight against God, which rather then they would do, they would disobey the King, and herein they shall rise up in judgement against many men, that are better instructed also and condemn them, in that whether it be right or wrong, they will put in execution whatsoever the King commandeth, for such do not fear God, who is of greatest power, but impotent man, contrary to the precept, Math. 10. 28. Touching their excuse that the Hebrew women were lively, &c. in the Hebrew it is {αβγδ}, which signifieth either lively or beasts, that is, if it be so Targum Hierosolymitanum. taken, as the beasts, bringing forth their young without help. In the Targum Hierosolymitanum it is thus. They themselves do vivify or keep alive their Males, for before the Midwife cometh at them, they pray before their Heavenly Father, and he heareth them, and they are delivered. In the vulgar latin it is rendered, They have the skill of Midwives the Chaldee: They are wise. If it be demanded, whether they said true herein or no? The rabbis answer, that they certified the Hebrew women of the Kings charge, and thereupon they kept close their traveling in Childbed, till they were delivered, Rabbini. and so the Midwives came not indeed unto them before. This is rejected, August. quaest. in Exod. Gregor. Moral. lib 18. c. 26. Calvin. August. lib. contra. mendac. cap. 10. Non est iis remunerata sallaci● said been volentia, ● benignitas mentis non iniquitas mentientis. Tremel. Simleras. Verse 20, 21 Tremel. by Augustine, Gregory, Calvin, &c. who affirm that, which they said to be a lie, and that their charity and mercy was rewarded, which they showed towards the people of God, but not their lie, which needed pardon, their good will was rewarded, not their fallacy, the benignity of their mind, not the iniquity of a liar: But Tremelius thinketh rather, that they said true, and I see no reason, but that we should think the same: for if they feared God, would they not device the safest way to preserve the Hebrews children, and to keep out of danger also, and what could they for this end have done better, then give notice to the Hebrew women of the decree made by the King? whereas it is said, they saved the Hebrew males alive, this may be understood, as Simlerus hath it, by their counsel and admonition. Or it may be, that God also did give a more easy and speedy deliverance in those times to the Hebrew women for the present necessity, so that they could bring forth without the help of Midwives. Because the Midwives feared God, he dealt well with them, and made them houses. This of making them houses is by some referred to the Hebrews, as by Iremelius, who expresseth them thus, God made for those children houses, so that they lived to mans estate, and begot children, and had families, because the word is {αβγδ} in the masculine gender: but this is a thing not unusual to speak of females in the Masculine Gender, as Gen. 31. Jacob saith to his wives in the Masculine Gender, The flocks of your Father, and Exod. 2. speaking of the Daughters of Jethro he saith, the Shepherds driven them away, in the Masculine Gender, thus Simlerus, who yet in fine yieldeth rather to that Exposition, Simlerus. whereby it is expounded of the Hebrew children, herein following Calvin. Calvin, who is so earnest for it, that he wondereth, that any interpreter should expound it otherwise, both because the word ( them) is Masculine; and also because women are not the heads of families, but men, so that houses cannot be said to be built to any women: wherefore he concludeth, that it is a wresting of the words to turn them to the Midwives, but being applied to the Hebrew children, he saith, that they will excellently agree, because the Midwives feared God, he built them houses, that is, by the piety of these women the Hebrews obtained an happy propagation. For in this sense God saith, he would build David an house, which is spoken of in divers places, that is, establish 2 Sam. 7. 27. 1 Sam. 25. 28. 1 Sam. 2. 35. the kingdom to his posterity, and to Eli, that he meant to have built him an house, that is, to have continued unto his family the Priesthood; wherefore here is nothing else meant, but that God by these weak Instruments magnified his power, preserving and establishing the families of Israel, which now must needs else have perished. Thus Calvin. But amongst August. lib. 2. locut. in Exod. Theod. quaest. 2. in Exod. Gregor. Moral. lib. 1●. in Job cap. 26. Hieron. in Esa. 65. Rupertus lib. in Exod. cap. 7. the Fathers I do not find any question made, but that the houses of these Midwives are here meant. Augustine a little altering the reading saith, they made themselves houses, and demandeth whether they had not houses before? and whether the increase of their wealth was not hereby meant? Theodoret likewise saith, God rewarded the Midwives by bestowing riches upon them. Gregory saith, because of their lye God turned an eternal into a temporal reward unto them, of building them houses here. Jerome saith, that they thus built them mansions in heaven, and Rupertus, God built the Midwives houses in heaven, seeing that which God buildeth is eternal, in the heavens. Ferus also mentioning this of the Hebrew Ferus. children, saith, that the other referring it to the Midwives is to be preferred; and whereas God is said to ●uild them houses, those external are not meant wherein they dwelt, but they had houses built them, when they were made fruitful, as Sarah desired to have it built unto her, as the word signifieth, Gen. 16. out of Hagar, and Rachel and Leah are said to have built Jacobs house. And to this sense do I subscribe: for the word being of the masculine gender argueth nothing to the contrary, seeing masculines are sometimes joined with females, and feminines with males, or by them, may be meant these midwives and their hubands together, the whole family being blessed greatly for this their piety. And thus they were recompensed in their kind, they had preserved children, which should have been put to death, and accordingly their posterity is increased, and haply they in their posterity went out of Egypt with the Hebrews, and so their families stood, when others were destroyed. Lyranus Lyranus. saith, that they joined with the Hebrews and were married to chief men amongst them, as Rahab afterwards did, and so were established, but this is onely a conjecture. There be divers other strange Expositions brought here by divers; by some, that the Hebrews made these midwives strong houses, wherein they might be safe from Pharaoh; others, that Pharaoh made them houses, to which the Hebrew women should be brought, that they might be delivered before them; others, that the Midwives being Jochebed and Mary had houses built them when the Priesthood was established in Jochebeds posterity, and the Kingly office in Maries, who was married to Caleb of Judah: but I pass these over, as fantasies. David Chimhi saith, that by building them R. Chimhi. houses is meant Gods protecting of them, and hiding them, that Pharaoh could not hurt them, as he is said to have hide Jeremiah and Baruc, Jerem. 36. But still I cleave to that of multiplying and enriching and establishing their families. And the words going before in this verse and in the former, do plainly show, that it is spoken of the Midwives, for the Hebrews multiplying is inserted, Verse 20. so that it had been superfluous to repeat it again here, and the words used immediately before these, do plainly direct to harken to a blessing upon them for this their piety, because they feared God, what did God for them, he made them houses, for if these houses had been for the children preserved from death, where had the recompense of the Midwives been? and it might be demanded, what was that which God did for these children, to the Midwives? to say nothing of the discrepancy of this verse in itself, being otherwise understood: whereas if we understand it of the Midwives, here is a proceeding plainly from a general, v. 20. God did well for the Midwives, to declare in particular, wherein he did well for them in this, v. 21. He made them houses. For the conceit of Gregory, that God changed the reward of these Midwives into a temporal benefit for their lye, he was certainly deceived herein; because although they lied that was pardonned, as proceeding from infirmity, and they truly fearing the Lord might notwithstanding be saved eternally. For if they had not greatly feared and reverenced God, they would not have put their lives in hazard by doing contrary to the Kings command. Wherefore I doubt not but the grace of God wrought with them, and where grace is, he crowneth it with glory. No such thing indeed is here spoken of, neither to other faithful servants of God under the old Testament, but rarely, the common propounding of an eternal reward in heaven being reserved till the coming of Christ, who opened the way of life by the merits of his passion. Then the King commanded all his people, to drown every male-child of the Hebrews. Verse 22. Simlerus. The Tyrant hath no consideration of Gods being against him in his enterprizes, and therefore he furiously goeth on to take another course to fulfil his bloody will R. Solomon saith, that it was foretold by the Astrologers, R. Solomon. that one should be born who should destroy Egypt with waters and therefore the King would have them drowned in the water, but this came upon Egypt in the end as a just reward of such monstrous cruelty. Hitherto he had secretly sought to destroy the holy seed, but not prevailing so he breaketh Calvin. Ferus. out into open violence, neither do we red that the people refused to obey him, as the Midwives had done, and their hatred of the Hebrews was such, as that without doubt they acted this cruel part, and therefore were justly afterwards plagued and destroyed together with their King in the read Sea. For the Allegory, this King of Egypt doth aptly figure out the devil, who Ferus. is King of all that live in darkness, and wickedness, the spiritual Egypt; he knew not our Joseph Christ Jesus, for he hated him and sought his destruction; he also envied the multiplication of the elect by the preaching of the gospel, as he had done from the beginning of the world, not enduring, that men should be more happy then he. Wherefore he stirred up the Potentates of this world against them, that he might keep them from going out of the power of darkness; and with persecuting Kings and Princes here he joineth evil spirits, that by their temptations they might draw them to sin, and thus they are laden with his burdens, for sin is an heavy burden, which we cannot bear; and he maketh them to build for him Pithom signifying the mouth of defection, Psal. 38. 4. or of the bottomless pit, which is by causing them to lye, and by deceit to prepare pits of destruction for themselves: and Raamses signifying one that holdeth malice, which is by putting, malice and covetousness into the mind. But the more the elect are pressed with persecutions, the more do they prosper and increase in virtue. But then the Midwives are called, these figure out Preachers, with whom the devil is most busy to corrupt them, that either none may be regenerate, or if any be, they may by their means be cut off again, and thus he hath drawn many to be false prophets of old, and authors of heresy since, but chiefly he desireth, that all goodness may be killed in the males, that is, in the most mighty and wise, and in governours, or that virtue may be killed in all, that which is carnal, effemenate and vicious, being still left to survive; but as these worthy Midwives, so we that are Preachers should withstand all temptations tending to the corrupting of us, and keep virtue alive in the people, and in thus doing we shall be blessed, as they were. But the devil will not yet rest, if by the Preachers he cannot destroy virtue, then he will stir up the common sort to corrupt one another, if men be not carried away by heresy, then he will drown in thirdly pleasures or covetous desires, and that in the time of youth, because he knoweth, that what way one entereth into in his youth, he will not depart from it in Prov. 22. his age, and if there be any good purpose in the mind, he seeketh in the very entrance to extinguish it, Thus Ferus and Rabanus, &c. But Origen by this Origen. new King understandeth the wisdom of the flesh, speaking to carnal pleasures about the corrupting of Gods people, which who hearkeneth to follow these pleasures and profits, is under this King labouring in brick and mortar; yet having mentioned this, he falleth upon the former allegory also. But coming to the Midwives, Siphrah signifying a sparrow, and Phuah signifying read or modest, he maketh them figures of the two Testaments, the new being read by the blood of Christ, and the old being spiritual, for hereby the Devil would destroy virtue, by causing men, to understand them in an erroneous sense, but virtue is not hereby destroyed, but preserved, &c. Rupertus making this King a figure of the Devil saith, that his oppressing Rupertus. of the Israelites with burdens set forth the miserable case of men till the coming of Christ, by whom they were delivered. But I prefer the first of Ferus, and let every one take heed of Origen, because he doth so hunt after allegories, as then he destroyeth the Histories. Calvin applieth the Calvin. last of destroying the males unto Antichrist, who where he findeth any man like to resist his corruptions, he destroyeth them, but if effeminate, hypocondriac and yielding, he as vell pleased and triumphing in them, stayeth his hand. CHAP. II. THere was a man of Levi, who took to wife a daughter of Levi. 2 And the woman Verse 1, 2. conceived, and bare a son, and when she saw that he was a goodly child, she ●●d him three moneths▪ The name of the man is here concealed, and likewise of the woman, but he was Amram the son of Chaath, the son of Levi, and she was Jochebed his fathers sister. Of this Amram Eusebius saith, that Exod 6. 20. Euseb. lib. 9. de. pr●par. Evang cap. ult. he was born 14 years before the death of Joseph, and at the 77 year of his age begot Moses, by which account Moses must be born 63 years after Josephs death, and 80 years being added, at which age Moses brought the children of Israel out of Egypt, they together make 143, and if Josephs time after the coming of Israel into Egypt be put to, which was 71, the time of their continuance there will be 214 years. But what is to be thought of this, I have examined before upon Gen. 15. Of Amram, Josephus saith, that being noble Joseph. in his family he was very solicitous for the state of his people, and because his wife was now great with child, wherefore he prayed to the Lord, and the Lord told him in a dream, that his wife should now bear the child, who should deliver Israel, and be marvelously preserved, and that the Priesthood should rest in his brother; and accordingly she was speedily delivered of this child, and thus had opportunity to hid him, and to save him alive. The thing said here to have been done, viz. Amrams taking Jochebed to wise, was Calvin. not now done, but before, for she bare him Aaron 3 years before this, and miriae 7, so Calvin, who also thinketh, that when this couple met first, that cruel Edict of murdering the males was not come forth, because there is no such care spoken of, touching the preservation of Aaron. It is indeed most probable, that the charge was not given to all the people of drowning every male till now, but onely to those two Midwives that spared them, in whose time Aaron was born. If it be demanded, how any man of worth, as Amram was, could frame his mind to enter into the estate of marriage in those times when as nothing could be expected, but either intolerable servitude or death to their issue male? I answer, they might hope by faith for Gods promise Simlerus. sake, that they should not continue long in that misery, and indeed it appeareth by the History following, that this cruel decree continued not till the time of their going out of Egypt, but was again intermitted long before, because otherwise there could have been none males at their gonig out less then 80 years of age, as Moses was, whereas mention is made of a very great company 20 years old, and under, who were preserved in the wilderness, all that were Numb. 14. above 20, except Caleb and Josuah, being cut off. And here it is worth the noting, that God disposed so of the birth of Moses, that it was in the heat of this persecution, and not when it was again allayed, to show, that the most earnest attempts of men are of no force against God, but to show how light he setteth by and derideth the machinations of Tyrants, he bringeth his whom he meaneth to preserve through their armed troops, they not being able to hurt them. Touching Jochebed, whom Amram took to wife, said to be his fathers sister, in the Hebrew {αβγδ}, there is some question, whether she were his Aunt, or his Uncles daughter? for the Septuagint render it, his Uncles daughter; the Exod. 6. 20. Septuagint. Chaldce Paraphrast. Eusebius de praeparat. Evang. l. 9. c. ult. Lyranus. Chaldee Paraphrast, his fathers sisters daughter; and Jerome in the vulgar latin, Patruelem suam, his Uncles daughter, or Cozen-German. And Eusebius accordingly saith, that Amram married Jochebed, the daughter of his Uncle; thus Lippomannus in his Catena, but he was deceived in the Chaldee Paraphrast, wherein it is not his fathers sisters daughter, but his Aunt. Lyranus saith, that Jochebed could not be Amrams Aunt. 1 Because then she must have been Levi his daughter, and so 130 years old at this time, which is an age past child bearing. 2 Because all that generation was dead before this. 3 Because no good man, but would mary according to the Law, even before it was expressed in writing, and therefore not his Aunt, which is contrary to Law. But Calvin, and Junius, and Simlerus, and Tostatus, and all that follow Calvin. Junius. Simlerus. Tostatus. the Hebrew, hold, that she was his Aunt. There are some that defend the other reading, his Uncles daughter, because the word signifieth love, or beloved properly, being transferred to an Uncle or Aunt, or Uncles daughter: for the nearness in blood, making them to be singularly beloved, and to prove this true, they bring some places of Scripture, but in vain, for there is none, wherein this word is taken for any other, but an Aunt. For the objections of Lyranus, although she were Levi his daughter, yet she might be begotten after Josephs death, her father being 115 yeares old, for he lived 137, and so she was not now above 63, at which age it was no marvel to bear children in those times. 2 Levi might have a daughter still living, although all that generation, which came down into Egypt was dead, because by that generation are meant only such as were then born, numbered to be 70 persons. 3 Although this was afterwards forbidden, yet now it was not, neither did the best observe all things, although they observed many, before that they were set down in writing: thus Tostatus, who also allegeth the Chaldee Paraphrast, and the Targum Hierosolymitan. for this reading. Others, as Calvin and Samlerus, who stand for her being his Aunt, yet do not defend Amram, but condemn him herein, as making an incestuous marriage, because although nothing was yet set down touching this in writing, yet it was a law in nature, as appeareth in that the Canaanites are condemned for Levit. 18. doing contrary, as doing an abomination, and therefore they commend the humble and candid mind of Moses, in that he spared not to set down his own incestuous coming into the world. For mine own part, I dare not censure Amram herein, because that which was abominable by the light of nature, must needs be such a thing, as men lead by natures light always abhorred from, especially the best; but they did not, neither could in the beginning abhor from some marriages forbidden, Levit. 18. viz. the Brother with the Sister, there being none else to mary withal. Wherefore when the Lord useth this, as an argument to move his people to keep his laws, After all these abominations did the men of the Land, that were before you; it is not to be Levit. 18. 27. extended to every particular, but generally to most of the sins mentioned; but then the Law being given, to contract any marriage prohibited was thenceforth an abomination. Touching the hiding of this child three moneths, here it is said, that his Mother seeing him to be a goodly child, hide him: but, Heb. 11. 23. that by Verse 2. faith he was hide three moneths by his Parents, because they saw he was a proper Calvin. child, they not fearing the Kings commandment. His mother, as is most probable, Simlerus. with the consent of his father hide him, or she being the first author of this counsel they hide him. But how is this imputed to faith, when as his outward form wrought with them? It is answered, that faith first moved their mindes, and the goodliness of the child, making them the rather to entertain an extraordinary opinion of him, that he was one ordained not to be of a vulgar condition, was as a prop to their faith, so that believing, that he should be the man that should afterwards deliver Israel, they took courage to themselves, contrary to the Kings command to keep him alive. Yet Calvin thinketh, that this of his outward form is added, as a thing obscuring their faith, and showing, that it did not shine so clearly in their hearts. But how could they believe, that this particular child should be the Deliverer? Ans. If that of Josephus be true touching the Revelation made to Amram, it may Gen. 15. easily be conceived, how they were brought to believe this, and if not, there was a promise that in the fourth generation they should come out, whereas Amram was the third, and therefore they might well believe their deliverance to be now at hand, and seeing the countenance of this child to promise something extraordinary, God might work so in their hearts, as to make them believe that he should be the instrument. But why did they hid him only three Moneths? Ferus answereth, that the Hebrews say, that searchers Ferus. Philo. Joseph. Maluit salutem s●i● totam Dei providentiae committ●re, c●tam sp●m habens, cum provisurum, ut oraculi veritatem eventus declararet. Verse 3. were appointed by the King to come into every mans house once a quarter, so that now there would have been danger of hiding him longer, both to him and them. Philo speaketh only in general, that there were some, who to curry-favour with Pharaoh, would have discovered their act, and then they should all have been cruelly slain, wherefore they thought it better to cast the child upon Gods Providence, and so to expect the issue. And to the same effect Josephus saith, he had rather commit his son wholly to Gods Providence, having a certain hope, that he would provide that the event should declare the truth of the Oracle. And when she could no longer hid him, she took an Ark of Bul-rushes and daubed it with slime and pitch, and put the child therein, and laid it in the flags by the Rivers brink. Josephus goeth here from Moses, saying, that she made a little bed of paper, daubing it with slime, that the water, might not enter, and putting the Joseph lib. 2. antiquit. child in, she cast it into the River, appointing Mary his Sister to watch, whither the stream carried it. In which time Pharaohs Daughter called Thermutis playing upon the Rivers bank, espied this vessel floating upon the water, and sent some that could swim, to fetch it unto her. And having opened it, she saw the child and was wonderfully pleased with it, then she caused an Egyptian woman to give it suck, but the child refused, yea when a second and a third offered the dug unto it. Then Mary, as coming by chance told Thermutis, that she did in vain seek to have the child nourished by an Egyptian, but if she would sand for an Hebrew woman, it was likely, that it would suck of one of his own kind, &c. Here Josephus is to be taxed for writing, that this vessel was cast into and carried about by the water, whereas it was only put into the water, or where the water used to flow amongst the Bulrushes, whereby it was stayed from being carried away. But because he calleth this vessel a papery one, and the Septuagint likewise, but the vulgar latin fiscellam scirpeam, the Chaldee Paraphrast, Pagninus and Vatablus, an ark, the question may be, what kind of thing this was? Ans. the word {αβγδ} properly signifieth an ark, and the word {αβγδ} joined to it, a Bulrush, or, as it is translated by some, paper, for so the Septuagint render it Thebin papyraceam, or {αβγδ} and Simlerus( arcam papyraceam) Simleras. who also saith, that the Egyptians had a certain fruit called Papyrus, which was traingular, of which in times past they made paper to writ upon, and therefore that which is used for writing at this day, is also called paper, Plin. lib. 13. cap. 11. and of this Papyrus, Pliny saith, that they used to make Boats, and therefore no marvel, though an ark to put this child into were made hereof. Touching the vulgar latin, Fiscella is a little chest, and scirpus is the same with juncus a Bulrush, being a kind of Bulrushes. Calvin rendereth it arcam arundineam. Calvin. But because according to Pliny that Papyrus served usually to make water-vessels of, I think, that an ark of such stuff was meant. The place where it was laid, was a place of flags, in carecto saith the vulgar latin, and this is followed by Calvin, Simlerus, &c. Pagninus in junceto; Kimhi, in arundineto; Septuaginta, in palude; others, in Papyreone. It was a place as all agree, where flags, Reeds, Bulrushes, and the foresaid Papyrus grew, making a kind of thicket, being produced in watery grounds by the overflowing of Nilus, but yet never covered( except at the great overflowing once in the year) above two cubits high, so that this little ark being put there, could not either be overturned or carried away, and so the childes Mother might have him some times fetched again from thence to give him suck, that he might not perish for want. Touching the question, which is commonly moved here, whether these Parents sinned not in thus exposing their child? It is answered, that although it may seem in regard of the dangers both of men of Egypt and of wild beasts, that might have destroyed the Infant, being thus exposed, yet his Parents are by all means to be justified; for they saw destruction coming, if they had kept him in their house still, and being enforced to cast him out, they set a spy to look to him, and as the sequel proved, this motion came of God, yea, the Hebrews say, that Mary was stirred up by God, as a prophetess to direct them herein, promising a good event. See in this example, to what a desperate case they are brought sometimes, who are singularly favoured of God, that we may never despair, but always hope for his help, even when we see no means of escaping death. Then Pharaohs Daughter went down to the River to wash herself, and seeing Verse 5. this ark in the flags, shee sent her maid to fetch it. The name of this Daughter, as Philo and Josephus say, was Thermutis. The Chaldee Paraphrast saith, that stretching out her arm she drew it to her, Chaldee Paraphrast. but the most learned of the Hebrews rejecting this, expound it of sending her maid to fetch it. And when she had opened it, she saw the child, &c. Verse 6. It is also said, that she knew it to be a child of the Hebrews, and had compassion upon it, this she knew most probably by the circumcision, saith Simlerus, but because the Egyptians used circumcision also, I rather think, Simlerus. that she conjectured so of it, because for the strictness of the Kings Edict it was cast out to the waters by some Hebrew woman, as she might well conceive. Then his Sister seeing her affection towards the child, offered to call her a Verse 7, 8, 9. Nurse for it, which she accepting, the childes Mother was called, and the child was committed to her to be nursed. Josephus saith, that she would Joseph. have had an Egyptian woman Nurse unto it, but one and another being brought, the child refused to suck, whereupon miriae his Sister, as if she had passed by by chance, when she saw this, offered to call an Hebrew woman as is aforesaid,& when the mother was come, the child sucked of her most willingly. All this was so brought about by a singular Providence of God, that he might be saved alive and grow up, whom God would have to be saved for the working of the great works, to which he had appointed him in his secret counsel, and continually he swayeth the hearts of men and women, as he pleaseth. And the child grew, and she brought him to Pharaohs Daughter, and he became Verse 9. her Son, and she called his name Moses, because, said she, I have drawn him out of the water. Philo saith, that Pharaohs Daughter having no child, but being Philo. very desirous of one, when she had seen this, feigned herself to be with child, and afterwards in travel, and so to have brought forth this child, so great was his beauty, and so amiable his person, as that at the very first joseph. lib. 2. antiqu●t. sight of him she was alured by him thus to do. But Josephus saith, that wanting children herself she brought him to her Father, telling him, that she had him out of Nilus, and desired that she might have him for a successor in that Kingdom, by whose persuasion the King consented, and she adopted him for her Son. But upon a time the King also being greatly delighted in the child, set his crown upon his head, which he cast to the ground, and troad it under his feet, which being seen by one of his Prophets, he cried out, that this child should be the overthrow of Egypt, and therefore stirred him up to kill him. But God, whose purposes none could frustrate, preserved him still, and he lived in great grace and favour with all men, yea so delighted were they with the beholding of him, that they would come from their work to look upon him, being grieved, when they must depart again from seeing so pleasing a sight: to this effect Josephus; and this is rather to be approved, then that of Philo, because his name Moses taken from Mos signifying water in the Egyptian tongue, sheweth, that Pharaohs Daughter did not conceal from her Father what had not happened touching her finding of him in the waters, or near unto them. For from this word both Philo, Josephus and Clemens Alexandrinus derive his name, although some contend; that it is derived from Massah, to draw out, in the Hebrew tongue, as Tostatus, Oleaster, Clemens Alex. and l. 1. storm. Tostatus. Aben-Ezra and Aben-Ezra saith, that it is an Hebrew name derived from the Egyptian, and he addeth also, that he found him in a certain arabic book called Monion, and Clemens Alexandrinus saith, that Moses was also called Joachim signifying one rising again, confirming or revenging, and in Heaven Melchi, my King. It is not likely that Pharaohs Daughter would name him by an Hebrew name, being herself an Egyptian, although I doubt not, as Tostatus allegeth it for a reason, but that she learned by conversing with Hebrew women that waited upon her, that Language. She name him by an Egyptian name, but so as that it was common to both Languages, so likewise Simlerus, Simlerus. Calvin. and Calvin, although he saith also, Peradventure she asked the Nurse, what fit name she might give unto him, and so had this name from her, but I rest in the former. For the name ( drawn out of the water) it is a marvel, that Pharaohs Daughter would give him such a name, whereby he should be continually put in mind of his original from the Hebrews, or that she durst present such a child, preserved contrary to her Fathers decree, unto him. But this name giving, saith Calvin, is to be imputed unto God, who guided her tongue, as afterwards the tongue of Balaams ass to speak, to call him thus And for the preserving of him contrary to the Kings decree, this could not in this case offend the King, because he was not preserved, as an Hebrew, but translated by his Daughters adoption from the Hebrew to the Egyptian kind, that being thus augmented the more by one. In what doubt his Parents now were, we may imagine, as touching the accomplishment of the things foretold of him, because he was altogether gone from his kindred to another people, and to a Kings Court, the corruptions and fascinations whereof were very great. But his name could never suffer him to let the remembrance of his original to go out of his mind; so doth God provide even by the means of those that knew not God, for the good of his children; and this name did well agree to him afterwards, leading the Israelites through the waters, and so saving them, as Christ also since saveth by baptism. Touching the learning, Simlerus. to which Moses was brought up, nothing is said here, but Stephen saith, that he was learned in all the wisdom of the Egyptians, and was mighty in word Act▪ 7. 22. and dead, and this must needs be implied in that here it is said, he became the son of Pharaohs Daughter, seeing Princes children are commonly brought Philo lib 1 de vita M●sis. up to all good learning. Philo saith, that the learning to which Moses was brought up, was Chaldee, Greek and Egyptian. Of the Egyptians he learned Geometry, arithmetic, music, and Astrology, which he calleth popular or open learning, and the hieroglyphics by certain symbols noting out the most grave mysteries of Physiology, Theology and the political faculty, which he calleth secret and sacred. Of the Greeks he learned Philosophy, and of the Chaldees astronomical and Sidereall learning, especially for prediction of things to come. And herein he saith he was so apt, that he excelled in a short time all his Teachers. And the same is also reported by Clemens Alexandrinus out of Philo, yet he saith, that Eupolemus saith, that Clemens Alex. lib. 1. storm. Moses was a wise man, and was the first, that taught letters and Grammar to the Jews, from whom the Pheniceans taking their learning translated it to the Grecians, which if it be so, then Moses could not be taught by the Grecians, as Philo saith, and in truth forsomuch as Cadmus was the first, that brought learning into Greece, who was after Moses, it cannot be, that he should have any Masters from thence. And by the speech of Stephen saying, He was learned in all the wisdom of the Egyptians, but not of the Chaldees or Greeks, it is more plain, that Philo affirming the contrary was deceived. And Moses being grown went out to his Brethren, and looked on their burdens, Verse 11. and he spied an Egyptian smiting an Hebrew, &c. Moses as Stephen hath it, was now 40 yeares old, and if it be demanded, Acts 7. 23. what made him after so long a time now singularly to show himself to his Brethren? it is answered by some, that he used thus to do in times past, being carried by a natural affection to his Parents and Brethren: but others answer and that more probably, saith Simlerus, that hitherto having forgotten Simlerus. his kindred, and being taken up with the pleasures and honours of Pharaohs Court, he was now by a singular motion of the Spirit carried out unto them to commiserate and help them what he could. And this seemeth to be confirmed by that of Stephen, who saith, that he supposed, his Brethren would Acts 7 24. have understood, that God by his hand would deliver them, from which we may gather, that he had some secret intelligence from the Spirit, what God had appointed him unto, and was hereby extraordinarily stirred up. He had then at this time a singular faith, by which forsaking by stealth Pharaohs Court, Heb. 11. 24. he went and joined himself to the poor people of God, as the Apostle noteth. Upon what occasion the Egyptian striven with the Hebrew, and whether the act of Moses in smiting him be justifiable, and how he smote him, see my Expos. Act. 7. 24. Before this time, no particular act of Moses is recorded here, but Josephus Joseph. lib. 2. Antiqu. saith, that by the appointment of the King of Egypt he made war against the Ethiopians, and having lead his Army through a dangerous wilderness with admirable dexterity, he overthrew the Ethiopians, and besieged Saba, the chief City, since by Cambyses in the honour of his Sister Meroe called Meroe. And whilst he was in this siege, but not able to win it, Tharbis the Daughter of the King of Ethiopia was so far taken with the love of him, that she offered to deliver the City into his hands upon condition that he would take her to Wife, which he did, but the Author of the scholastical History saith, that when he had taken her, he being desirous to return again into Scholast. histori. Egypt, made through his skill in the stars two Images in precious stones of such virtue, that the one caused memory, and the other forgetfulness, which being set in a Gold Ring he gave unto her, keeping the first unto himself, and so she began to forget her love towards him, and he had liberty to return into Egypt. But whether these things be true or no, I leave it to be judged of by the reasonable Reader. The Hebrews, who are full of fables, say that for this murder committed by Moses, the devil striven with Michael the archangel about his body, when he was dead, and yet Maimony saith, that from hence a Law came amongst the Jews, that an heathen being taken smiting an Israelite, was to be slain therefore. Treat of Hurts Chap. 5. The History The Allegory. of the birth, exposing, adopting, and of this his exploit against the Egyptian is by some mystically applied unto Christ, a notable Type of whom he was. For as Moses, so Christ was born in a time of oppression under a strange King, and chiefly of a spiritual thraldom of all to the devil by Idolatry and other wickedness. And as Moses was cast out by his parents amongst the waters, but was taken out by a gentle, and grew into great estimation; so Christ being rejected by the Jews, and put amongst many tribulations, as waters, the Gentiles received him by believing in him, and so he grew amongst all the Gentiles into high estimation. And as from the birth of Moses, and his taking out of the waters, nothing is spoken of him till that he was grown up, but then he slay one that wronged an Hebrew; so of Christ, nothing is spoken after his birth and circumcision, till that growing up to 30 years of age he destroyed the Devil our adversary. Again, as Moses went from the Kings Court for this purpose, joining himself to the poor Hebrews; so Christ came down from heaven amongst miserable men. Thus Rupertus, Rupertus. Isidor. Ferus. Rabanus. Isidore, Ferus, applying also every particular circumstance, as prefigurative which I omit, because over-much strained. Rabanus will have Moses to be a figure of the Law, and his hiding 3 moneths, of the Laws remaining hidden, as touching that which was figured out hereby three times of Judges, Kings and Priests; the coming of Pharaohs daughter to irish her, of the washing of the Church of the Gentiles by baptism, for till then the Law was shut up in a little Ark, daubed with slime, that is, was amongst those that understood it not, being shut up in earthly traditions of the Jews, but the Church of the Gentiles breaking open this cover by attaining to the true understanding of that which was figured out in those news, brought it into the palace of true wisdom, where it grew more mighty, as Moses grew mighty in words and deeds. And when he went out the second day, two Hebrews striven together, and he said to Verse 13. him, that did wrong, Wherefore smitest thou thy fellow? 14 And he said, Who made thee a Prince? &c. Hereby it appeareth, saith Calvin, that Moses had now Calvin. propounded to himself to leave the Kings Court, that he might join himself to his brethren, for he went amongst them day after day, which argueth a great faith in him, for that he was not deterred by their burdens and grievous oppressions. And this was another part of a Ruler, as to smite an oppressor, so to make peace amongst brethren: but the Hebrew, that wronged his brother, showed of what an ill disposition that Nation was, in that he flew thus as it were, in his face for his good will We may learn from this example Ferus. to perseverc in visiting the poor and distressed, and not to do it once onely. 2 When we do our duties, not to be troubled, if we meet with hard measure even from our brethren. 3 The wicked that do ill are most impatient of reproof, as the Jews were afterwards, when Christ reproved them seeking his death therefore, so that if we will approve ourselves not to be of that sort, we must patiently bear reproofs. Psal 141. 5. Moses hearing him speak of his killing the Egyptian, feared, and when Verse 14. Verse 15. it came to Pharaohs ear, he sought to kill him, but Moses fled. Heb. 11. 27. it is said, that he forsook Egypt, not fearing the Kings wrath: but that this is meant of his second going out of Egypt, see my Exposition there. And now he fled not, as repenting him of that fact, as Simlerus saith, or to seek to pacify the King being angry, as Calvin; but he went aside for a time, reserving Simlerus. Calvin. himself for the execution of the office of a Deliverer, when God should the second time call him unto it. But I prefer the former, seeing it is most apparent, that he was at this time afraid; and if he should have come to seek reconciliation with the King, haply he might have doubted, that being seen, he should never have escaped. The place to which he came, was Madian, a City, saith Josephus, of Arabia Joseph. Petrea, near the Red-sea, having the name from Madian, the son of Abraham by Keturah, and he sate by a Well to refresh himself with water, as was the manner of travellers in those hot Countreys to do. There were, as Jerome Hieron de locis Hebraicis. Hen. Bunting patriarches travels. saith, two Cities of this name, one beyond Arabia in the desert of the Saracens Southward towards the Red-sea, and another by Arnon, the first of which, saith one, was of the Edomites, and the other of those that came of Keturah, the one, to which Moses fled 180 miles from Egypt, and from Jerusalem Exod. 18. 160, and the other not above 24 miles from Jerusalem. It seemeth, that this Madian was not far from Mount Sinai, because Jethro came afterwards from thence to Moses with his wife and children, he being then about this Mount, and here Moses fed the sheep of Jethro, Chap. 3. 1. Here was a strange beginning for a Deliverer of his people, he began to do something; but presently he fled away, so that there could now according to man, be no more hope of any succour by him. Long was it, after he was born, before he did any thing, even 40 years, and now he is absent again 40 years, before that he offereth himself again. But God, whose ways are not like mans ways, carried him forth to this exilement by a singular Providence, that he might be the better fitted for his office, when he had been so long in a desert place enured to suffer hardship, which yet he had not done living deliciously in Pharaohs Court: to this effect Calvin. Ferus rendereth other Calvin. Ferus. reasons. 1 That it might appear, when he should deliver them, that he did it by Gods power, and not by his own, that the Israelites might learn to trust, not in man, but in God onely. 2 That he might be altogether separated from the wicked house of Pharaoh. 3 That the Hebrews might be punished for their ingratitude, being left destitute of a friend, who might have done them many good offices, to bear their miseries yet 40 years longer, because at the 40 year of his age, he offering himself for a Deliverer was rejected. Thus the Jews rejected Christ, and were therefore left desolate a long time, and shall The Allegory. Rom. 11. be left, till they have thoroughly smarted for their ingratitude, but at length he will come again with his grace unto them. Moses being by a Well in Madian, an opportunity was offered him to grow Verse 16, 17 Verse 18, 19 Verse 20, 21 Verse 22. into acquaintance there; the seven daughters of the Priest going about to water their fathers sheep, were repelled by the shepherds, but assisted by Moses, and this was an occasion that Moses was entertained by Revel their father, and he gave him Zipporah his daughter to wife, by whom he had a son whom he called Gershom. Here was a singular Providence, for the comfort of Moses being now solitary and destitute of all thirdly comforts for his zeal for God and his people: for it was not chance, but Gods hand that brought him hither at this time, and wrought further for him for his benefit. Here again he also shewed his heroical spirit in succouring distressed Virgins after the manner of those Worthies of old, celebrated by the Poets and other Writers, as Hercules, Theseus, &c. Touching the father of these Virgines, he is called a Priest, or, as the word also signifieth, a Prince: but forsomuch as his daughters were put to this toil of keeping sheep, and contending with shepherds, I think with Calvin, that he was not a Prince but a Priest, so likewise the Septuagint tender Calvin. Septuagint. Philo. Iosephus. Chald. Paraphrast. Euseb. lib. 9 de. praepar. Evang. the word, and Philo and Josephus affirm him to be a Priest, yet the Chaldee Paraphrast calleth him Prince, and Artapanus cited by Eusebius King of Arabia. But if he were onely a Priest, being the chief, he was a man of great account. If it be demanded, whether he were a Priest of the true God, or of Idols? I find, that two rabbis have been of contrary opinions; Aben-Ezra saith, that he was a Priest of the true God, proving it from his saying, Exod. 18. Blessed be the Lord, who hath delivered you out of the hands of the Egyptians, and he offered sacrifices to God. But David Chimhi saith, that he was now Aben Ezra. Dav'd Chimhi. Exod. 18. 11. an Idolatrous Priest, but converted, when he heard of the wonders done by the Lord in bringing his people out of Egypt, because he saith, Now I know, that the Lord is above all gods, as if now first he began to know and aclowledge this. Calvin is for the first, and upon the same ground, and because if Calvin. he had been an idolatrous Priest, Moses would not so readily have married his daughter. It is rather to be thought therefore, that this people coming of Abraham, were not so far degenerated, but that they had still some knowledge of the true God, and worshipped him, although their worship was haply joined, as in all places in those times, with many corruptions. And for that speech of Jethro, Now I know, &c. it argueth no more, but that he was more confirmed in faith touching Gods almighty power. For the name of this Priest, here it is revel or Reguel, as in the Hebrew, Exod. 18. Jethro. judge. 4. 11. Hobab. Whereupon some have held him to be trinomious, or of three names, Jethro signifying, adding, because he added one point unto the Law, Chap. 18. of appointing Captains over thousands, hundreds and fifties; and Hobab, loving, because he loved the Law of the Lord, Lyranus. Tostatus. being converted unto it; and at the first his name was Reguel, and hereunto they add a fourth, Kenite, judge. 4 16. But Hobab is plainly said to be his son, Numb. 10. 29. and so the brother in law, and not the father in law of Moses, although judge. 4. 11. may seem to speak to the contrary. But whereas it is there said, The children of Hobab, the father in law of Moses, it is to be understood, the son of the father in law of Moses: Josephus saith, that his proper name was Raguel, joseph lib 2. Antiquit. and his cognomen Jethro, the Septuagint render him Jethro in this place. Touching his son, whom he calleth Gershom, because saith he, I have been a stranger in a strange Land: Moses had not one Gershom only by Zipporah, but another called Eliezer, Exod. 18. yet of one only mention is here made, although the Septuagint are bold, and the vulgar Latin following them to put them both down here. It is not to be thought, that he had this son presently Exod 4. 20. after his marriage, but many yeares after, because he returning again to Egypt the 40 yeares set his two sons and their Mother upon an ass, neither had he yet circumcised one of them, so that we may gather, that the first was born to him many yeares after his coming into Madian. For the reason yielded Calvin. Simlerus. of the name Gershom, Moses would doubtless by giving his child this name put himself in mind, that he must not always dwell in Madian, but long after the promised Land, and Heaven, of which that was a type, and that in Madian: and so in this world wheresoever, he was but a stranger, as is spoken of him, Heb. 11. and his son also might hereby be put in mind of the same. This name then was used, as a prop to support his faith, and as a monument to declare it, and how that he believed a time would come, when he or his should have a share in Canaan for a continuing possession. For the question, whether this were the wife of Moses called an Ethiopian, Numb. 12? It is answered by some, that she was the Kings daughter of Ethiopia, said before by Iosephus to have been taken to wife by Moses, when he warred in that country. But because Philo, who wrote of the life of Moses before Iosephus, saith nothing of that Marriage, it may well be thought to have been a fiction, and that he never had any such wife, or if he had, she being left in that country, and never coming to him after, cannot be the woman meant, Numb. 12. Others therefore answer better, that Zippora said here to be of Madian, is the same that is said there to be an Ethiopian. Thus Augustine, who saith August. quaes●. 20. in Num. that the Madianites were anciently called Ethiopians, as we may gather 2. Chron. 14. 10, 13. because the Ethiopians, whom Asa is said to have overcome, and to have taken their Cities, may be noted to have had the same Cities with the Madianites, which argueth, that they were all one people. So likewise Theodoret saith that Zippora was an Ethiopian, for she was of Saba a Theod. quaest. 22. in Num. city of Ethiopia, belonging to the queen of Ethiopia, and he rejecteth that of Iosephus as fabulous, and another thing related by Apollinarius as more fabulous, that Moses besides Zippora took him an Ethiopian woman, in a figure of Christ his taking a Church of the Gentiles, black through Idolatries and sins, as an Ethiopian. jerom also saith, that Cush and Madian were one Hieron. in Habac▪ 3. and the same, one being added to express the other. Haback. 3. 7. I saw the tents of Cushan, or Aethiopia in afflicttion, the curtains of the Land of Midian did tremble; for thou must, saith he, understand the Ethiopians and Madianites to be the same. There were two Countreys called by the name of Ethiopia, one western far off from Egypt, and the other eastern near unto it, since called Arabia: so Strabo and Pliny; and here dwelled the Ishmaelites, Madianites Strabo. Pliny. and Amalekites, who because they came all of Abraham, are sometimes called by this one name Ethiopians or Arabians. Eusebius saith, that Zippora 〈◇〉 de praeparat. Evang. l. 9. c. ult. was the Daughter of Reguel the son of Adam, the son of Gersam, the son of Abraham by Ketura, and so the fourth from Abraham, but the names do not agree. And in process of time the King of Egypt died, and the children of Israel sighed by Verse 23, 24 Verse 25. reason of the bondage, &c. In the Hebrew it is, In those many dayes the King of Egypt died, that is, in the 40 yeares of Moses his living in the Land of Madian. In the dayes of the King, called Orus, towards the end of his reign, Moses fled into Madian, after whom succeeded Acengeres, and reigned twelve years, and then Achorus nine years, and lastly, Chenchres sixteen, who was the King, that perished in the Red-sea: so Simlerus out of other ancient Writers. If Simlerus. this were so, not that King alone was now dead, but the second and the third after him also, and the fourth now reigned. In the changes of Kings there was no change to the better of the state of the children of Israel, unless in respect of their children, who were not put to death, as before. They were still oppressed with heavy burdens, under the weight of which they are now said to cry and to mourn, not that they cried not before, but because persisting till now in their sighings and laments, the Lord began to provide for their deliverance: For which cause he is said now to have heard them, and to have remembered his covenant, and to have had respect unto them, not that he at any time forgot his covenant, but because he is then said to remember, when he doth according to the same: so Calvin and Simlerus, &c. Some think, saith Simlerus, that they were onely affencted with so great Calvin. Simlerus. grief out of a sense of their bodily miseries, but not out of true penitency. It cannot indeed be denied, but that grievous oppressions of any sand forth loud and prevailing cries up to heaven, and the just Judge of the whole world is moved hereby to take revenge upon oppressors, and to deliver the oppressed crying unto him, for this redoundeth greatly to his glory, to right the causes of those that suffer wrong. But there is great reason that we should think more charitably of Gods people, and that their oppressions were a means to work true repentance in them, and that in penitency they now cried unto the Lord, and pleaded his covenant with Abraham, Isaac and Jacob, and so were heard and delivered. But it was a strange thing that Moses, the Deliverer, should be left in a strange country so long, even to his old age, and then be sent and not before. What hope or expectation in mans reason could now have been of comfort and help by him? but he that bringeth light out of darkness, taketh his time now, when the Hebrews plainly saw, that by none other means they could have succour, but by the Lords reaching out his helping hand in a miraculous manner, that we all might learn, not to trust to any worldly means, or to seek thereunto, but onely to God. For the Allegory of Moses his coming into Madian, as he sate by a Well, and driven the shepherds away, watering the flocks of Reguels daughters; so The Allegory. Rab. Man●us. Christ coming by his Apostles amongst the Gentiles, when he had left the Jews, driven away the Philosophers and idolatrous Priests, and gave refreshing by his grace to all that believed in him, beginning with baptizing them with water at Rivers and fountains, and thus it cometh to pass that he hath a wife amongst them, which is his Church, of whom he begetteth Gershom a stranger, because all the children of his Church aclowledge themselves to be pilgrims and strangers here. After this, as the King of Egypt death, so the Devil with his kingdom is destroyed, and the faithful mourn and lament Heb. 11. 13. for their sins, from all which God is ready prest to sand them a timely deliverance. To this effect almost Rabanus. CHAP. III. ANd Moses kept the sheep of Jethro, his father in law, and lead them behind the Verse 1. will dernesse, and came to Horeb, the Mount of God. Moses had hitherto lead a shepherds life, and still continueth the same, being now aged, and in this course he must needs endure much hardship by heat and could, and watchings day and night, yet he patiently persisted in it now 40 years, although his beginning had been in Courtly pleasures and Princely glory. An example to be look't at by those that are fallen from riches to poverty to work patience in them. By this pastoral life he is initiated to be a pastor of Gods people, as David was; for what is a Prince, but a pastor, and what else is his duty, but the duty of a pastor, to care for the good and welfare of his people? But why doth he now led his sheep behind the wilderness to this Mountain? Some say, both that he might be more safe, and lye hide there from his Ferus. enemies, and more remote from the company of the idolatrous Madianites, and that he might more quietly meditate, and pray for the afflicted people, for by prayer a secret place is to be sought. But Josephus simply, because this Joseph. was a grassie place, wherein he might best feed his sheep, the warmth there causing the grass to spring the sooner, and it was the Spring-time, when he thus brought them thither. And this is rather to be held; Moses going, as his calling required, with his sheep, where the best grass was, came unawares to him by a singular Providence to the Mount of God: thus God hath his ends in human actions, when they think not thereupon, for his own glory and the special good of his people. Mount Horeb is called the Mount of God by anticipation, because for Gods appearing and giving the Law there, it had that name afterwards, it is the same that Mount Sinai, called Horeb on the West, Sinai on the Simlerus. Hieronym. de locis Hebr. East part, Horeb for the heat, and Sindi for the bushes growing there It was three dayes journey from Egypt, for which cause Moses desired Pharaoh to let the people go three dayes journey into the wilderness to do sacrifice. One saith, that from Midian to Horeb are 64 miles, and that it was distant from patriarches travels. Jerusalem 420 miles, and yet that it was in Madian, the chief City whereof to which Moses belonged, being 160 miles from Jerusalem, which relation cannot be true, because contradictory in itself. And the Angel of the Lord appeared unto him in a flamme of fire out of the midst of a bush, and he looked, and behold, the bush burned with fire, and was not consumed. Verse 2. Here were two things seen by Moses, a flamme of fire, and the Angel appearing in it, A most beautiful form, saith Philo, not like to any visible thing, a plainly Philo. E●●●dio pr●mi●ab●● forma quaedam pulcherrima nulli visibili similis, divinum p●anè simulach●um, loco f●lgens clarissimâ, ut suspi●ari p●ss●t Dei esse imaginem. Mal. 3. Esay 9. Deut. 33. 1 Cor. 10. 4. most divine image, shining with most clear light, that a man might think it to be the image of God. He which is said here to be the Angel of God, is by Calvin and Simlerus held, not to be an Angel properly so called, but the Son of God, showing himself in this likeness, who by Malachi is called the Angel of the Testament, by Esay, the Angel of great Counsel, and by Zachary, a Prince amongst the Angels, becaue Moses afterwards wisheth to Joseph the blessing of the Angels, that appeared to him in the Bush, and Saint Paul plainly saith, that whereas this Angel went before the children of Israel, it was Christ, that followed them, and lead them; and lastly, because he setteth himself forth, as Jehovah, having his being of himself, and giving being to all other things, which no meet Angel would have done. Thus also all ours. And well may Christ the Son of God, be called the Angel of the Lord, because he was sent of the Father, as the word Angelus signifieth, although not now, according to that sending in the flesh, for which specially he hath this name, yet to show before by his appearing at certain times to the holy Fathers by that likeness wherein he was seen as by a praeludium to his future incarnation, and coming in a true human body. And of this opinion also was Theodoret, who saith, The speeches used by this Angel, I am the God of Abraham, Isaac, and Jacob: and again, I am that I am, do show, that the Angel which appeared, was God. But he is called an angel, that we might know him not to be Theodoret. qu. 5. in Gen. Universus iste locus demonstrate Deum esse, qu● apparuit, vocavit autem illum angelum, ut cognoscamus, quòd is qui visus est, non fuit Deus Pater, cujus enim Angelus esset Pater? said quòd svit unigenitus fisius, qui magni consilii est Angelus, &c. August. qu. 3. in Exod. August lib. 2. de Trinit. c. 12. Just. Martyr Dialog. cum Tryphone. God the Father, for whose Angel could he be? but the only Son of God, who by Esay is called the Angel of great counsel. And as in calling him an angel he would show him not to be any of the ministering Angels, but the person of the only begotten, so he doth again publish his nature and power, in telling, that he said, I am the God of Abraham, &c. for this doth declare his divine substance and show his eternity. Saint Agustine speaketh doubtingly of it whether it were the Lord in the Angel or the Lord himself, who is called the Angel of great counsel, Christ being hereby understood, but in another place, he saith plainly, Is an angel the God of Abraham,& c? therefore our Saviour himself may rightly be understood. And again, the Father cannot be understood, but either the son, or the Holy Ghost, yet we red not of the Holy Ghost called an Angel in any place, but of the son most evidently in the Prophet, that he is the Angel of great counsel. Justine Martyr also saith, that in this and other apparitions of the Old Testament not God the Father, or the Holy Ghost, but the son appeared, so likewise Tertul. lib. 2 contra martion. Hilarius lib. 4. de Trinit. Ambros. lib. 1 de side. Chrysost. in Act. 7. All which I have noted before, Gen. 32. v. 24. Qu. 1 And on the other side, who have held him to be an angel, and upon what reason, and to whether of these I most incline. But what might be the cause of the Lords appearing by his angel in this manner? Ferus summeth up divers reasons together, saying, that he whith appeared, was not the Lord, but an Angel, this being a difference betwixt the Old Testament and the New, that the Old was given by an angel, this by Ferus. the Son of God, yet because this angel represented God, he is called Jehovah, and God. The Angel of the Lord appeared now in a bush in flaming fire, because thus the state of the children of Israel was most aptly figured out, who were as a bush in the fiery flamme of affliction, yet forsomuch as they should now be delivered, and were not by afflictions consumed, but wonderfully multiplied, the flamme consumeth not the bush, but this was by the miraculous power of God, because the fire would otherwise soon have burnt up the bush, and it was by the same power, that the Israelites not able to bear such oppressions were preserved in the midst of them, for although an Oak may stand in the midst of a flamme, yet a vile and weak bush cannot, but by miracle. And because fire is so raging, that nothing can stand before it, but it burneth down most strong buildings, his appearing in a flamme shewed, Philo. Rubus frutex debilis& senticosus vel solo contactu vulnerans praesignabat praesentem Hebraeorum infirmitatem magnam in potentiam conversamiri,& quòd ipsi per graves& multas plagas, quasi per spinas rubi vulneraturi ess●nt. Aegyptos ve●em●nter à quibus ipsi tunc vexabantur. Hieron Epist. 127. ad Fabiolam. Gregor. Moràl. lib. 2●. that Pharaoh, and all his armed troops should be destroyed by him. The bush indeed, in which this flamme was, was not consumed, to show, that herein God is unlike to material fire, that burneth and consumeth things nearest to it, but not things further off, for the Lord contrariwise hurteth not those in whom he is, but the wicked who are far from him, as Egyptians, he surely destroyeth. And the Jews, saith he, will give this apparition to be so made, because in fire, or in a bush no Image can be made, lest afterwards coming to that place they should by idolatry corrupt themselves. Philo, who hath the first of these reasons, addeth this also as another: a bush, although it be weak, yet is thorny and woundeth with touching, therefore by this Bush was signified, that the present infirmity of the Jews should be turned into great power, and that they by many and grievous plagues should wound, as with pricking thorns, the Egyptians greatly, of whom they were then vexed. The former reason is also embraced by Theodoret, Calvin, Simlerus and all others. And Calvin particularly saith, that this vision for signification was not unlike to that, Gen. 15 where a burning Lamp was seen in the midst of a dark caliginous furnace, signifying, that God would not suffer his people to be extinguished in the midst of the darkness of their oppressions in Egypt. And as the Hebrews, so the Church of God in all times under persecution is as a bush comprehended by a flamme, but not consumed. This is also applied by Gregory to the Law given to the Hebrews, and to Christ, who came of them. For the Law is called fiery, Deut, 33. 2. but consumeth not sins, which be as thorns. And the Deity being as a fiery flamme in the man Christ, who was for his outward vileness and sufferings as a bush compassed with thorns, consumed him not. Bernard applieth this to the Virgin Mary Bernard. Serm. de beata virgin. set forth by a woman clothed with the sun, showing the coming of the glorious Spirit upon her, and yet able to subsist. Some to a regenerate man, in whom is the flamme of concupiscence, but not unto his consumption, but only for his exercise. Lastly, Isidore, saith, As Moses saw the Lord in a representing Isidor. the Church, so in the Church only may a man come to see the Lord to his comfort, and not out of it by any means. Touching fire, by which God is called, as he is here set forth by it; Dionysius observeth many ways a similitude betwixt God and it. Fire is felt by all things, and is in them, but yet Dionys. Areop. cap. 15. Ecclesi. Hiearchiae. not mixed with them, overcometh all things, maketh those things, that it layeth hold upon, to serve itself, reneweth with the vital heat all things, in lighteneth them, and hath the force of discerning all things, is agile, swift, tendeth upward, and can by no power be made to tend downvvard; if it be neglected, seemeth not to be; but being stirred up, it forthwith breaketh out into a shining flamme, and being imparted to all things, is never yet diminished, all which may be applied unto God. And Moses said, I will now turn aside, and see this great sight, why the bush is Verse 3. not burnt. It is a question, whether Moses being moved by some divine instinct turned to see this, or as a Philosopher, the better to discern the natural cause hereof? For it is no rare matter in some places to see flaming fires, as in Lycia and in Iseland, where there is much Bytuminous and Sulphureous matter, and in Italy near Naples now that I am writing this Febr. 10. Anno 1631. it is reported, that a very great mountain hath most terribly burned ever since, Jan. 6. sending forth by the violence of the flamme stones and ashes, and flakes of fire in incredible quantities an incredible compass about to the destroying of many people and cattle near unto it, and the firing of houses. And ●● Iseland they say, that there are fountains of fire, which dry up waters, and yet burn not stubble. It is not therefore improbable, but Mosos a learned man in all kind of learning, whilst he was in Egypt, and having increased greatly his knowledge by study and meditation in the 40 yeares of his leading a solitary Shepherds life in Madian, would upon any new accident desire to come with his skill to the contemplation of it, for the further improving of his learning. For of his spending his time in the study of Philosophy and virtue in these 40 yeares, that he might be the Philo. more enabled for any function, Philo speaketh. But both Ferus, Calvin and others hold that Moses was now carried by a divine instinct, it being put into his mind, that this vision was offered unto him of God, and did portend some great matter. Then God called unto him out of the midst of the bush, saying, Moses, Moses, &c. Verse 4. God maketh not a dumb show, but as in all other visions, so in this he speaketh to his servant, and he doubleth his call, to move him to the more attention, and biddeth him put off his shoes, forbidding him to approach thither, because the ground, that he stood upon was holy ground, to strike into him Verse 5. the greater reverence in harkening to that which the Lord should say: thus Calvin. And he did not only, saith, Simlerus, by calling him twice by his Calvin. Simlerus. name, stir him up to attention, but also comfort him, showing this his good will towards him, for when a King calleth his Subject by his name, he sheweth hereby his good will towards him, as Saul when he was well pleased with David, said, Is this thy voice, my son David? but at another time being offended, he spake of him by none other name but this, The son of Ishai., And it is noted of Scipio, that he studied to call his Subjects every one by his proper name, to show his good will towards them, and Cyrus likewise did speak to each of his Souldiers by name. The Hebrews say, that to confirm Hebraei. Moses the more, the Lord used a voice like to Amram, as in speaking to Samuel like Eli, but this is vain. For the prohibiting of Moses to come near, it seemeth hereby, that there was some human curiosity at this time in him mixed with divine contemplation: for as Gods command is for humble drawing near unto him in faith, so his prohibition is against human curiosity and temerity in searching into the things of his Majesty, as we may also Exod. 19. see, in that bounds were afterwards set in giving the Law to keep the people from coming too near. In forbidding him then to come near we are taught not rashly or without due reverence to approach unto God; we must take heed unto our feet when we enter into Gods house, and be more ready to hear, then Eccles. 5. 1. to offer the sacrifice of fools. But why doth he bid him put off his shoes? Ans. Besides the general reason of reverence brought before, Theodoret yieldeth Theod. quaest. 7. in Exod. this, hereby he would teach Moses before, how the Priests should serve him in the Temple, or Tabernacle, that is, doing sacrifice with their bare feet, for thus, say the Jews, the Priests were wont to minister in the Temple. He also nameth other reasons of others, as 1 To signify, that he should put off worldly cares adhering to this mortal life, which shoes do most aptly represent, seeing they are made of the skins of dead beasts. 2 That by putting off his shoes he might sanctify that ground; but this is contrary to the Text, wherein the ground is affirmed to be holy, and therefore he must put them off. Ambrose saith, that hereby the Lord would teach him to put away the Ambros. lib. 7. in luke. fear of death, in executing that office to which he would now call him, and whereby he was to flee out of Egypt before, as he put off his shoes made of skins of dead beasts, so he should put away the fear of death. The same Ambrose also in another place, and Cyprian yield this as a reason, that by this Ambros. de benedict. Patriarc. cap. 4. Cyprian. lib. 2. advers judaeos. ceremony he might show, that he came not to the Bush representing the Church, the Spouse of Christ as the bridegroom, but gave place herein unto Christ, because the putting off of the show amongst the Jews, was a sign of yielding a mans right in the relict of his nearest Kinsman to another, Deut. 25. Ruth. 4. Simlerus applieth this otherwise to the abnegation of a mans self, Simlerus. and yielding from the right of the old man, and because shoes are made of the skins of the dead, to the putting off of the dead works of the flesh. The main reason next unto that of reverence, and acknowledging his own unworthiness before the Lord, seemeth to me to be one not hitherto touched, viz. that by this symbol we might learn to put away all filthiness, that we may be fit to stand before the Lord, who is most holy, because the holinesse of the place is spoken of, and shoes have dirt and filthiness commonly about them, whereby the place trodden upon may be defiled, but this also is in Simlerus. The other of putting away worldly cares, and the dead works of the flesh may well come under this, because these do defile, or, as Ferus hath it, to Ferus. put away the imitation of those that are dead in sin. The affections are feet of the mind, if then they be upon sin or upon the world, when we approach to God, our shoes are not put off, the place is polluted, or if we come trusting to our own righteousness with the proud Pharisee, or to a naked Luke 18. faith, as Ferus speaketh. As for that application of Theodoret to the Priests ministering with naked feet in the Tabernacle, haply that custom was rather in time taken up upon superstition through a fond imitation of this of Moses, and afterwards of Josuah, who was bidden to do the like, and not by Joshua 5 15. divine institution, because in all the laws of Moses there was no precept for it. And from hence it is likely that Pythagoras commanded his, saying, Do Pythag. Nu●l●s pedibus rem sacram sa●ico& adora●o. tertul. in Apologet. sacrifice with bare feet, and pray so, and the Romans, as Tertulian reporteth, sacrificed being barefooted, and thus it is reported, that the Lacedemonians were wont to pray, and the mahometans come to their holy assemblies at this day barefooted. The Papals also place great Religion in going to holy places barefooted, taxing us, because we reject this so ancient a custom used to show reverence. But we look to precepts, and herein finding that the reverence commanded outwardly standeth in being uncovered our heads, and 1 Cor. 11. Psal 95. humbly kneeling, use this reverence only, rejecting the other as being personally enjoined, and at some particular times only. And as for being barefooted, let this be in putting off worldly thoughts and sins, which only pollute, as hath been said. But how is it said; the ground that thou standest upon is holy? Ans. This was only in respect of Gods appearing there, and subtilest he sanctified this place to descend upon it to give the Law there. Whence we may gather, that places set apart for Gods people to stand before him, to learn his will, and to pray unto him, are holy places, and there we ought to be with all reverence. Thus the place, where God appeared to Jacob, came to have the name of Bethel, that is, the House of God, which is holy, and the Temple at Jerusalem was holy. But the time being expired of doing sacred duties there, the Lord shewed, that it was no longer to be counted the holy place to assemble in, by demolishing it down to the ground, as he had before pronounced, that not at John 4. 21. Jerusalem, nor upon Mount Gerizim God should now be worshipped, but in every place in spirit and truth. The going for religions sake to Bethel, after that it was polluted, is condemned by Hosea, who counted it now holy no longer. More of the holinesse of places, see in my Exposition upon John 4. 21. Hosea 4. And he said, I am the God of thy father, of Abraham, Isaac and Jacob, and Verse 6. Moses hide his face, &c. If it be demanded here, whom he meaneth by father? Some answer, saith Simlerus, that Abraham is meant, and some Amram: I Simlerus. think, that the word father belongeth to the three here nominated, as if he had said, of thy father Abraham, thy father Isaac, and thy father Jacob. If it be further demanded, why God entitleth himself by these three more then by any other? It is commonly answered, because to every of them he had Ferus. Calvin. anciently promised to give the land of Canaan, and hereby Moses might know that he was mindful of his Covenant,& with the more assurance by faith expect the accomplishment of this promise now. If it be demanded, why God is name three times here; the God of Abraham, the God of Isaac, and the God of Jacob? I answer, partly to intimate the mystery of the Trinity, and partly the special Providence of God, appearing over each of these in their times, and the excellency of every one of them for some singular grace in him; as of Abraham, for faith and obedience; of Isaac, for purity of mind and innocency; and of Jacob for patience and constancy, that we might imitate them herein, and so have God for our God. Whereas Moses is said to cover his face, Elijah did the like, 1 King. 19. 13. and another time when the Lord Exod. 33. 22, 23 Esay 6 2. 1 Cor. 11. would pass by Moses with his glory, he said, that he would cover him with his hand, and after take it away, that he might see his back-parts, but his glory he might not see. And as men, so Angels cover their faces before the Lords glory with their wings. And this is a Symbol of reverence, the glory of God being hereby shewed to be so great, that no creature is able with open face to look upon it. And to this height of ambition is the great turk come, that as if he were a God, every man that cometh before him, must also be with his face covered. Under the new Testament the man is appointed in praying and prophesying to be uncovered, and the woman onely to be covered, 2 Cor. 3. 18. whereby is signified, that all things were covered under the Old Testament, and as it were hidden, but revealed under the New, so that now we may with open face behold the glory of the Lord. And the Lord said, I have surely seen the affliction of my people in Egypt, and Verse 7. have heard their cry, &c. In the Hebrew it is, By seeing I have seen; which is so spoken to show the certainty. He nameth their cry, because oppression and blood-shed, whereby they suffered, are crying sins. And he saith, He came down to deliver them, &c. not that he descendeth or Verse 8. ascendeth, but then he is said to descend, as also against the men of Babel,& of Sodom, when he doth actually either succour his or execute judgements upon the wicked. And as he saith, that he came to deliver them out of the hands of the Egyptians, so he saith, that he came to bring them up into a large and good country, flowing with milk and honey, To the place of the Canaanites, Hittites, Amorites, Perizites, Hivites and Jebusites. It may be demanded here, how the land of Canaan could be called a large country, and how it could be spoken of as so fertile, and what these people were, that did now inhabit it? For the largeness thereof, it was but 160 miles in length, where it was longest, viz. from Dan to Beersheba, and 46 miles in breadth, Hieron. Epist. 129. ad Dardan. as Jerome saith, and therefore it is here called large, onely in comparison of the land of Goshen, in which the Israelites now dwelled, and because that afterwards being more increased in the dayes of David they were further enlarged by the addition of other kingdoms to theirs. For the fertility, much is spoken also in other places, as, Deut. 8. Deut. 32. Deut. 11. Levit. 26. and Lev. 25. God promiseth, that the land should bring corn enough in one year for three years, that they might keep the seventh year a Sabbath. When the spies who Numb. 13. 27. were sent to search the land, returned, they certified Moses, that it was indeed a land flowing with milk and honey, and in token of the great fruitfulness, they brought a cluster of grapes upon a staff between two. And the same is reported by Aristaeus, who brought the Septuagint to Ptolomie to Aristaeus. translate the Bible: for he saith, that this country was full of olive-trees, and all kind of corn and pulse, and that it abounded with Vines and honey, and most fruitful pastures, and innumerable cattle. Hecataeus Abderita also Hecataeus saith, that there were three hundred thousand acres of the best and most fruitful grounds. Josephus so highly extolleth it for fruitfulness, that he Joseph. lib. 5. antiquit. years he shall not err, that shall call it a divine tract, because the best things do plentifully grow there, and the dearest, neither can any country almost in all the world compare with it in other fruits, it doth so multiply whatsoever is sown there. Brocardus likewise, who spent ten years in that country 300 Brocard. years ago, saith, that corn doth wonderfully increase there upon their ground, although not so well tilled, and without the help of dunging, and there are abundance of all manner of most rare fruits, and specially of the apple of Paradise, which, he saith, grow after the manner of clusters of grapes, 100 on a cluster, of the bigness of an hens egg, of a most delicate taste, and sweet as honey, and in conclusion he saith, there are all the good things of the World, that a man may truly say, it is a country flowing with milk and honey. Yet Strabo on the contrary side, that the Jews easily Strabo lib. 16. obtained Jerusalem, as for which none would greatly contend, for it is rocky, containing a Region about for the space of sixty furlongs barren and dry. And jerome saith, that Jerusalem was the worst part of all that Province, being rugged with rocky mountains, and dry, using rain-water, which is preserved Hieron. in Esa. 49. in Cisterns, instead of that of springs, which is rare. And travellers, at this day report the like, that for the space of 15 miles about Jerusalem, the ground is almost barren, not yielding so much as a three, or scarce a shrub: but of old certainly it was most fruitful, otherwise▪ the Lord could not have spoken so of it, neither could so great a multitude have been maintained within so narrow bounds, never being forced by their increase to seek habitations in other Countreys▪ it slowed then with milk by reason of the cattle, yielding plenty of milk, and with honey, which was, as Iosephus saith, there not onely, as in other places, but also there were palms in abundance, which being pressed, yielded very much honey, and that not much inferior to the best. But since, and as it seemeth, even since the time of Brocardus, that fruitful land hath been turned into barrenness, being much changed before in Ieromes dayes, so that he could write no better commendations of it. As for the inhabitants, they are here but six sorts, in other places seven, in some but three, and in some ten, the reason hereof see before, Gen. 10 14. Here the same is repeated again of his seeing the oppressions of the Israelites, Verse 9. that Moses be the more assured, that he took their miseries to heart, and would now provide for a redress. Come therefore, and I will sand thee to Pharaoh, to bring forth my people, &c. Verse 10. Ferus. He could, saith Ferus, have done it himself, but he will use means, yet see what weak means he chooseth, a simplo shepherd, and no man of power, so likewise afterwards he sendeth Fisher-men Apostles to bring his people out of spiritual miseries, that he alone might have all the glory. He biddeth Moses come, that is, with his mind, being therein set to do, as he commanded, and had given encouragement to him to do by his promise of delivering them. And Moses said, Who am I, that I should go to Pharaoh,& c? Verse 11. Simlerus. Jer. 1. As Moses, so Jeremiah and Jsaiah afterwards sought to be excused from the prophetical office, to which they were called, the one alleging that he was a child and the other that he was of polluted lips, and unto these we may add Jonah, and Ammanius when he should have been made a Pesbyter, is said to have cut off one of his ears, that so for the want of a member he might be thought unfit, and when it was said, that perfection not of the parts of the body so much, but of the mind was required in a Minister, he threatened, if they urged him any further to cut out his tongue also. So hardly have some been drawn to be Leaders to Gods people in this kind. But two things certainly wrought with Moses. 1 The remembrace of the Egyptians hatred against him for killing one of them, 2 The ingratitude of his own countrymen, rejecting him, when he had before offered himself for a Deliverer unto them. He doth then here onely pled his own unfitness, and there was certainly now a great weaknesse of faith in him, till he was further confirmed, which wrought with his other considerations to make him unwilling to go about this matter. Yet in all humility appeared, and a due weighing of Ferus. the greatness of the office to be a Leader, for the censuring of those who looking at nothing but the dignity and the benefit of Prelacies, are far from refusing them, for they contrariwise without any pondering of their unworthiness thrust themselves with all forwardness into them: and yet if to be a Leader in temporal things be so great a burden, it is so much more in spiritual, Eyech. 3. Heb. 13 8. when as if any die in their sins, and be not admonished, their blood shall be required at their Leaders hands. And he said, I will certainly be with thee, &c. The Lord to encourage Moses Verse 12. against his fears, promiseth to be with him; and to confirm his faith, giveth him a sign, that the people should after their coming out of Egypt, worship him in that Mountain, which when it was come to pass, as other like signs to Saul and Hezechiah of things to come, availed not a little to confirm him 1 Sam. 13. 2 Kings 19. touching the Divine Providence in all things, happening from this time till then. The Hebrews refer these words, Thus shall be a token that I have sent thee, to the present burning of the bush and not consuming it: but both Ferus, Ferus. Calvin. Simlerus, &c. Verse 13 Verse 14. Calvin and others reject this, and embrace the former, as being indeed the true sense. And Moses said unto God, When I shall come to the children of Israel, and say unto them, &c. and they shall say to me, What is his name? what shall I answer? Then God answered, I am that I am, say thus to the children of Israel, I am hath sent me to you. Some think that Moses asked Gods name, as being through his corrupt education in Egypt altogether ignorant of God: but this is certainly false, Simlerus. for he is commended before this to have had faith in God. Some think that he enquired thus out of curiosity, but neither is that true, for it stood him in hand to be well informed to speak and prove, that God appeared unto him, or else he should in all likelihood return again without doing any good upon the children of Israel. The drift of his question then is, by what means he might persuade them, that God had appeared unto him, and would deliver them. He enquired not so much, saith Calvin, after a name consisting of Calvin. Ferus. words and syllables, as after a note of difference. error, saith Ferus, had made many gods, and therefore he desired to know, how he might persuade them, that he came in the name of the onely true God. But others, by what means he would deliver them, whether by inward motions and inspirations, turning Pharaohs heart, or by outward judgements: I rest in the other,& the answer also maketh for it,& Moses his further enlarging of his question, Chap. 4. 1. Touching the Answer of the Lord, I am that I am, in Hebrew {αβγδ}, I Verse 14. Talmud●st●. will be that I will be in the Future tense, but the future, say the Hebrew Talmudists, containeth all differences of time, present, past and to come, and therefore it is rightly used to show Gods eternity comprehending all times. And because the future is often used amongst the Hebrews for the present, it is rightly translated, I am, as also by the Septuagint, {αβγδ}. Thus also Septuagint. Philo. Philo rendereth it, saying, that the meaning is, no name agreeth to me properly, to whom alone it belongeth to be. And the being or essence, by which God here calleth himself, saith Dionysius, is rightly spoken of when his name Dionys. A. cap. lib. de divinis nomia. ●ustin Mortyr exho●t. ad Gentes. is asked, because it is more ancient then all other participations, as life and wisdom, &c. and from this have all other principles their being. Justine Martyr likewise saith, that God called not himself by any proper name, but by a Participle, ille ens, to put a difference betwixt himself and all false gods, which are called gods indeed, but are not, whereas he is. Gregory Gregor. Naz. Orat. de Nativ. Domini. Nazianzen saith, I am that I am, as much as I was, am and will be; or more rightly, I always am, was and shall be, being proper to the creatures: for he comprehendeth all that which is in himself, neither having beginning nor ending, being a certain immense and boundless Sea of essence. Augustine August. in Es. 9. also saith, In the nature of God there shall not be any thing, but what now is, neither hath there been any thing which still is not, but only that which is eternity itself; wherefore let men, saith he, hope in thee which know this thy name, I am that I am, and let them not hope in things that by the volubility of time flow away, having nothing but shall be, and hath been: because that which shall be; in them, when it is come, is by and by past, being expected, till it cometh, with desire, and lost, when it is come, with grief. And why, saith Jerome, doth God take unto himself the name of essence as Hieron. in Ep●●s. 3. his proper name? because he hath his essence of himself, and all other things have their essence of him. And are not Angels, and Heaven and earth and men, &c. saith Gregory, that of God it is said, I am? Certainly they all Gregor. in Joh 23. are; but it is one thing to be, and another principally to be, one thing to be mutably, and another immutably. God only is the first being, and is immutable, all other things are of him, being made out of nothing, and would soon again return to nothing, if he did not uphold them. Tho Aquinas saith, that this name ( I am) is the most proper name of Tho. Aquinas port. 1. quest. 13 arti●. 11. God in three respects. 1 For the signification, which is not of any form, but of himself. 2 For the universality, other names are less common, or else do determine him by adding something according to reason. 3 This signifieth one in present, such as God is, whose essence knoweth not either past or to come. Others, that go upon the future, I will be, expound it, as having reference to the help which he would give to the children of Israel, as if he had said; I will be a Deliverer to them, as R. Solomon; or as if the latter R. Salomon. word were an exposition of the former, I will be, because I will be for ever without end, as other Hebrews. But most follow the former reading ( I am) understanding it, as implying God to have his being of himself, to be eternal and immutable, and to give being to all other things, so that they cannot be said to be, but of and through him, and are subject continually to mutations, that which is now in a moment of time being such, as that for it is, we must say it was, and shall be only, if God will, so likewise Revel. 1. S. and Heb. 13. 8. And God said again to Moses, Say thus to the children of Israel, The Lord God Verse 15. of your Fathers, of Abraham, Isaac and Jacob, &c. In Hebrew Jehovah Elchei. The name Jehovah is also taken from essence, noting Eternity, and the force, 〈…〉. from which all things are, of which he is the cause essicienter, formaliter and H 〈…〉, 6. 〈…〉 sinaliter, as the Schoolmen speak. Many names of God are found in the holy Scriptures, as Jerome noteth, out of the Hebrews. 1 El. strong. 2 Elohe. 3 Elohim. 4 Sabbaoth, the Lord of Hosts. 5 Elion, excelsus. 6 Adonai, the Lord. 7 Shaddai, omnipotent. 8 Jah. 9 Ehejeh 10 this name Jehovah, in Hebrew {αβγδ}, all three from one radix {αβγδ} to be. The last name is called by the Hebrews Nomen Tetragrammaton& ineffabile, a four lettered name, and unspeakable. Hebraei. And the reason, why it is unspeakable, is, because it is uncertain, with what points these 4 Letters are to be supplied. And to make it the more probable, that to pronounce this name aright as a great secret, they render the next words, this is my name for ever, by these, this my name is secret or hidden, affirming that the word {αβγδ} being written without vau signifieth not ever, but hidden: but when the Messiah cometh, he will reveal the right pronouncing of it. Then the Lord shall be King over all the earth, as Zachary speaketh, and there shall be one Lord, and his name shall be one, viz. this one name Zachar. 14 9. rightly pronounced, which( they say) none ever could do, since Simeon, who pronounced it taking Jesus in his arms. For he was the last that pronounced it, and since none know the right pronunciation thereof. But when the Messiah cometh, it shall be known, according to that of the Prophet, Then shall Esa. 52. my people know my name, wherefore in lib. Sanedrim it is said, Whoso shall dare to pronounce this name, shal have no part in the life to come; and it was forbidden altogether to be pronounced out of the Temple, and there when it occurred, Adonai was red instead thereof. Now it cannot be denied indeed, but that by the confession of the most learned in the Hebrew tongue, it is uncertain, how this name should be pronounced, the pronouncing of it by Jehovah being new and unheard of in former ages: Thus Genebrardus. The name Jovah or Jehovah is neither amongst Christians nor Jews a name Genebra●d. in Ps. Epist. ad lectorem. of the Lord, and cannot come from any other, but Jove. We Christians have not heard by the Apostles, or by any of the ancient Fathers, that God was ever so called, although Dionysius, Jerome, Theodoret, Rabanus and Joachim Abba● have written whole books of the names of God, both in Greek and latin. And the Jews deny, that they have amongst them any such name, and detest this appellation, as a profanation thereof. For if this were the name, say they, all our ancestors certainly should not have been ignorant of it, Rabbi Moses Egyptius, Joseph, and Albo, Jacob, Moses the Author of the Maiemonius, Abraham, Aben-Ezra, Lyranus, Burgensis, Ritius, and Felix, who were converted from judaism to Christianity, and have written professedly of this Nomen Tetragrammaton, and of all other the names of God. Wherefore he inveigheth against this name, in the words of Origen, saying, that it is a most detestable error of the Gentiles, to give God a new, uncertain, strange and unused name, yea he addeth, that he thinketh the spirit of Varro is called from Hell again, who thought Jove to be the God of the Jews, to the overthrowing of the truth of God: thus he. Our late Writers, who are for Jehovah, do not think that it cometh from Jove, but rather that the Heathen hearing of this, as the name of the true God, called their chief God so, from Jehovah Jove. But according to this it must be granted, that anciently it was thus pronounced, whereas Antiquity hath given us no light into this pronunciation. Irenaeus pronounceth it Jaoth; Irenaeus. Isidor. Macrob. 1 Sat●rn. c. 18. Theod. quaest. 15. in Exod. Isidore, Jodiod, as if it were to be sounded by Iod doubled; Macrobius, jac; and Clemens Alex. saith, This mystical name consisting of 4 letters may be called, Iao, which is, and which is to come. Theodoret saith, that the name of four Letters is called by the Samaritans Javae; by the Hebrews. jah. But although it may beknown, how this name is to be pronounced, yet Moses certainly was taught to pronounce it, when he was bidden to go and say thus to the children of Israel, and therefore the next words cannot be red; This is my name in secret, but for ever, as we red it, which also further appeareth by the words added for the explication of this, and my memorial from generation to generation. And the word {αβγδ} is used also in other places without van in this sense, but as with van it signifieth eternity, so without it, saith jerome, it is put for a time that shall be determined, yet both ways it is translated ( in Hieron. in Gal. seculum) for ever. The radix of {αβγδ} seculum is {αβγδ} to hid, and therefore is the word coming hence rendered for ever, because the end of the time hereby signified is hidden and cannot be seen into, and for this cause not only eternity is hereby set forth, but a long durance, the end of the time whereof is to man unknown,. The Hebrews, as is most probable, out of a superstition so seldom pronounced this name, that at length the right pronunciation was forgotten, especially in the captivity of Babylon, at what time their whole language was much corrupted; yet it is rightly called uneffable, Simlerus. because the thing set forth hereby cannot according to the essence be sufficiently uttered, and because God and the things of God are not lightly, and commonly to be spoken of, but with great care and reverence. It is also an incommunicable name, because when as the name Elohim is communicated to Angels and to Judges, this is not spoken but only of the Lord, and of Christ, hereby appearing to be one essence. The Hebrews hold, that this Rabbini. name doth mystically set forth the whole Trinity. {αβγδ} principium, the Father, {αβγδ} vivere, the son, and {αβγδ} a Conjunction copulative, the Holy Ghost, and {αβγδ} is twice, but {αβγδ} once, because the son hath a double relation, to the Father, as begotten, and to the Holy Ghost, as proceeding from him, together with the Father. In ancient Hebrew books, for this name, three Jods are set down, with Camets under, all enclosed in a circled, the 3 Jods setting forth the 3 persons, Camets the divine nature common to each one, and the circled their Unity. Others find the Trinity here otherwise, which I spare to set down. Now if in this name the Trinity be set forth, there is some verity in that which they hold touching the Messiah, that he shall teach his people this name, for so hath Christ done, as Joh. 1. 18. it is spoken of him, when he so clearly taught the Trinity, saying Go teach all Nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost. And they say, that whoso knoweth rightly this name, may do any thing, work Miracles, cast out Devills, &c. and therefore Jesus knowing it did such wonders, and if so, then by their own grounds it is plain, that he is the true Messiah. This name is also by superstitious persons held to have virtue to repress and to call forth Devills, and to cure diseases, for which cause it is much used by enchanters, but that is a foul abuse. The Letters of this name engraven in Gold in the high Priests mitre, when he came forth to meet Alexander the Great, strook such reverence into the King, that he fell down and adored it. And being asked by Parmenio, why Joseph. he so reverenced that Priest, when he was reverenced of all men? he answered that he reverenced not him, but God, whose high Priest he was. To conclude, if it be demanded, why God set himself forth by this name singularly? I answer. 1 Because it signifying essence doth most fitly set forth him, that hath his essence of himself. 2 That giveth essence to all other things. 3 That giveth being to his promises, as he did now in the time of Moses, but not of Abraham, for which cause he saith, that he was not known to him& to the Exod. 6. 2. other Fathers by this name. 4 Because he is eternal, {αβγδ} aptly being put for fuit, {αβγδ} for erit, and {αβγδ} for est. 5 Because he is immutable. But how saith he touching this name, the God of Abraham, &c. this is my name for ever; for now this name ceaseth, he being called the God and Father of our Lord Jesus Christ? Ans. To this Calvin saith, that the Covenant made with Abraham Calvin. was in Christ performed, and therefore his name is not by this blotted out, but rather renewed, and therefore Abrahams name ceaseth not under the gospel, but he is still under Christ the Father of the faithful. God still goeth under this name, to show that his Saints departed are still living, as Matth. 22. Christ argueth. If the name Ehejeb, or {αβγδ} should seem strange to the children of Israel, to hear of the God of Abraham, &c. would not, but his promises to them would thus come into their mindes to hope the more, that they should now be delivered. Go gather together the Elders of Israel, and say unto them, The God of your Fathers Verse 16. hath appeared unto me, &c. The Elders of the people were not all the old Sin●●rus. men amongst them, but the Princes of the Tribes, who were by Pharaoh set over the rest to exact their works upon them, as we may see, Chap. 5. 14, &c. where they are said to be beaten, because the people had not done their tasks imposed upon them. These must be called together, and not all the people, who being so numerous, could not without confusion have been gathered together, and spoken unto by Moses, and from them the rest were to hear this message, that there being a consent amongst them, Pharaoh might afterwards be spoken to. Their Princes, saith Ferus, must first be dealt withall, who excelling Ferus. the rest in power and wisdom, and knowing the promises of God made to their fathers, were more docible, and if they were wonne, the common sort being lead by them in all likelihood, would the rather be drawn on also. For the common people lead by force, not by reason, would otherwise haply have rejected this motion coming from one man, although it tended to their good. Princes and Governours and chief men then knowing that the people are apt to be lead by their examples, should give them good examples in all things, and not evil. The words, which Moses was commanded to use unto them, are, I have surely remembered, &c. alluding to those of Jacob, The Lord will be with you, and Gen. 48. 11. Gen. 50. 24. bring you back into the land of your fathers, and of Joseph, God will visit you, and make you to ascend, &c. that recounting Gods ancient promises, they might the rather believe and obey. For when they should hear these two words {αβγδ} being; and {αβγδ} visiting, say the Hebrews, they might know the time to be now come. The words following, Verse 17. are the same Hebraei. that were used to Moses before, and therefore the sense may be sought there. And when they shall harken to thy voice, thou and the Elders of Israel Verse 17. Verse 18. shall go in to the King of Egypt, and say unto him, The Lord God of the Hebrews hath met us, now therefore let us I pray thee go three dayes journey in the wilderness to sacrifice to the Lord our God. The Lord could have by his power brought them out, no leave being asked of the King, but because he is for good order and obedience to Kings, he directeth them Ferus. Simlerus. thus to do. And Pharaoh refusing to yield, there would be just cause of bringing judgements upon him to his destruction. And he biddeth them say, The Lord hath met us, intimating that this motion came of the Lord, and was Calvin. not a motion of their own, but came unexpectedly unto them out of his great mercy. He putteth none other reasons into their mouths, as that they being but as sojourners there, he did them wrong thus to enthrall them, and to murder their children, but only this, that the Lord commanded them this service, and if any Lord upon earth should withstand his will, he should show himself worthy to be deprived of all Lordship and Empire for rebelling against the great Lord of all. But how are three dayes going out to sacrifice onely spoken of, when the intent was, that they should go altogether away, never to return again? Answ. This was all that God would have at this time revealed unto Pharaoh, reserving the further manifestation of his good pleasure, till afterwards. We are not bound to discover all our intentions to our enemies, the liberty of a few dayes is onely to be propounded unto him, that his obstinacy in not yielding in so small a matter, might appear to be the greater, and the more worthy of severe punishment, especially the people, to whom this was denied, being such, as that they ought always to have been free to go at their pleasure. But how can it be said that they went to sacrifice, when as Stephen saith, that they offered no sacrifice to God in 40 Acts 7. 42. years, out of Amos 5. 25? Answ. They did sacrifice, when Jethro came to Moses, and when the Tabernacle was set up, as is expressly related, and probably at many other times, see my Exposition, Act. 7. 41. but their neglect of this duty, is inveighed against by Amos, his meaning being, that within a while, all the sacrifices which they offered, were made to idols, and not to the true God, and therefore are said not to have been done to him. And I know, that the King of Egypt will not suffer you to go, but with a strong Verse 19. Calvin. hand. This is foretold, lest when they should come to Pharaoh, and be stiffly denied, they should be altogether discouraged: for now they were armed to bear the repulse, it being no more then according to the divine Prediction they might expect. But why would the Lord have them go to Pharaoh to entreat that which they should not obtain? Answ. For the greater glory of God, when afterwards that should be justly extorted from him which he unjustly denied, being so courteously entreated. These words, but or unless with a strong hand, are in the Hebrew {αβγδ} even not with a strong hand, whereupon divers expound them diversely; some referring them to the Hebrews, Simlerus. as if it had been said, He will haply let some of you go, but not with all your bands, which are as a strong hand; some to the Egyptians, thus, He will not let you go by his strong power, for hereby he will think to hold you; some to the Lord thus, He will not let you go, no not when I shall sand my plagues upon him: for he suffered them not to depart for all the nine former plagues, till the last was sent, which, according to this Exposition, must be meant in Verse 20 here following, but there it is, I will smite Egypt with Verse 20. all my wonders, and afterwards he will let you go: and therefore the best is to expound it by this word, unless or without, so Simlerus. Tremelius rendereth it, ne quidem manu forti, and Fagius likewise, and to this do I rather incline, and the next words may aptly be expounded, as agreeing to it, being thus taken, Therefore I will smite Egypt with all my wonders; that is, not onely with those, that he shall not be moved by, but bringing still judgements upon Egypt, till that by the last he shall be compelled to let you go, who would not yield for the former. And thus understood, they might be more confirmed, when God should come with a strong hand in many plagues, and yet he should obstinately deny leave unto them to depart, whereas otherwise, a strong hand being used in these plagues, and yet not prevailing, they might haply have doubted of the event. And I will give this people favour in the sight of the Egyptians, and it shall come Verse 21. to pass, when ye go away, that ye shall not go empty. 22 Every woman shall ask of her neighbour, &c. vessels of silver and gold, &c. This is added for encouragement, that with the more alacrity they might go about this business, God that hath all hearts in his hands, saith, that he will turn the hearts of Calvin. the Egyptians so, as that whereas now they hated the Hebrews, they should be loving and beneficent towards them, and sand them laden away with great riches. And this may be a great comfort to us, and a Bulwark against the fear of most fell and powerful enemies, when God will, he can tame and turn them, and make them gentle. If it be demanded, how this may be justified, for to take from one to give to another is against Justice, and the just Judge of all should preserve to every one his right rather? I answer, that whatsoever any man hath, is the Lords, and therefore at his pleasure he may take from one without injustice, and give to another. Some answer otherwise, that the Egyptians had gotten their goods out of the Hebrews labours unjustly extorted from them, they being hardly in the mean season maintained, and therefore in requiring these goods now of them, they required but their own. But there needeth no reason to be rendered of the Lords doings but his will according to that of Augustine: The command of God is such, that August. Mandatum Dei est. de quo non est judicandum, said cvi est obtemperandum, &c. a man may not judge of it, but obey it, because he knoweth how justly he commandeth, and it is a servants part to do obediently whatsoever he commandeth. There cannot be a juster titleto any thing, then by his donation, for he is above all Laws, and his will is a Law to himself, and to all things: thus Calvin. And this defence is sufficient; neither could the goods thus taken away be counted stolen, because the true Lord and Owner of them all thus disposed of them. Vessels of gold, of silver and raiment onely are name, but they had precions stones also, as is most probable, because we red of them afterwards in the building of the Tabernacle, and of oil and sweet spices, Simlerus. therefore the whole prey that they should carry away, was comprehended under these. And it is said, that the women should ask them, because many of them pertained to women for ornament and use about their bodies and houses. And it is said, They should put them upon their sons and daughters; that is, saith Calvin, they should have such plenty, that they should all go Calvin. The Allegory. out laden with them. For the Allegory, Moses sent to Pharaoh with judgements may not unfitly be thought to set forth the Law given by God to destroy the Devil and his works, that men, who were mancipated to him, might be called hereby from his service, but the Law effected not this no more then Rabanus Maurus. Moses by speaking to Pharaoh, yet the Lord Christ by his death and resurrection did it, as the Lord destroyed Pharaoh, and delivered Israel, by a strong hand: thus Rabanus Maurus. And for the rich things of the Egyptians which they should carry away, they figured out the diversity of learning amongst the Gentiles, which should be turned under the Gospel to the adorning Isidor. of the Doctors of the Christian Religion: so Isidore. CHAP. IV. THen Moses excused himself, saying, They would not believe, that the Verse 1, 2. Verse 3, 4. Hebraei. Lord had appeared unto him, whereupon he was bidden to cast his rod down upon the ground, and it was turned into a serpent. The Hebrews say, that Moses sinned here in saying, that the people would not believe him, and therefore he was punished with terrors before his rod turned into a serpent, and with a leprous hand. But these are vain imaginations. Moses knowing how stiff they were, and having some experience hereof, when before he offered himself for a Deliverer unto them, but was rejected, could not but be doubtful of their believing him, and therefore desires to be further instructed, how to make them believe. The Septuagint therefore by Paraphrase Septuagint. render the words thus, If they will not believe nor hear me, what shall I say unto them? as if he had said, What sign shall I do in their sight, that they may believe? And this seemeth indeed to be the end of his speech, because he had hitherto onely been taught, in what words to speak unto them, but no present power was yet conferred unto him, to show his calling, which, as I said before, was a thing that he desired to be satisfied in, when he asked the Lord his Name, and having not hitherto obtained it; now he moveth again for it, and hath power to show signs given unto him. First, his rod or staff, for so the word {αβγδ} here used, signifieth, is turned into a serpent, when he had cast it upon the ground. It was doubtless a shepherds staff, which he used in keeping his sheep, and this is chosen by God for the thing, about which he would now show his power, as most apt for the present purpose. Hereby saith R. Abraham Aben-Ezra, is Pharaoh set forth, who at the first entering of the Rab. Abraham. Hebrews in Egypt, was as a rod, easy to be handled, but afterwards as a serpent, for which cause he is by the Prophet called a great Serpent or Dragon. And Ezech. 29. again, at the time of their going out he was as a rod gentle and harmless. Lyranus saith, that hereby the state of the children of Israel was set forth, who Lyranus. at the first under Joseph had dominion, signified by a rod, but afterwards were cast down, and hated, as a Serpent; but finally, at their going out of Egypt returned to their power and authority again, when Moses took up this Rod at his coming to the Israelites: thus also Ferus, who saith moreover, that hereby Ferus. was signified the horror of Gods judgements, till they be brought, none fear them; but being brought, the very best are made to tremble; but being removed again, all fear is taken away. Calvin and Simlerus say, that Moses Calvin. Simlerus. was set forth by this staff: for he in himself, being but a shepherd, obscure and living in exile, was no more to Pharaoh to move him, then a staff in a shepherds hand; but going to him at the command of the Lord, he became as the staff at his command cast upon the ground, a terrible Serpent to him, he should not need any other arms to terrefie Pharaoh, but going naked with this staff by a divine virtue he should be made to fear before him. But in that being laid hold upon by Moses again, it is turned into a staff, it was signified, that the same which should be terrible to Pharaoh should be a support and comfort to Moses, and to Israel. And this I take to be the best, as most The Allegory. Rab. Maurus. agreeable to the present purpose. For the Allegory, to which this is also turned. Rabanus will have this rod a figure of Christ, who being cast upon the ground by his incarnation and passions, the Jews fled from him, as abhorring to aclowledge him to be their Saviour, but they shall take hold of his tail as it were, when in the last times they shall be turned to the faith, and then shall he come again in power to judge the world, of which the rod is a sign. Isidore saith, that he was made like a serpent, when being crucified, his Disciples Isidore. fled from him, but rising again he became again what he was before, &c. Augustine will have Christ crucified set forth, and by his death, subduing August. Serm. 86. de Tempore. the devil that he cannot hold the people of the Lord any more in bondage, as Pharaoh could not hold the Israelites, &c. I think it better here to follow no Allegory but for the present purpose, unless we shall with Ferus make Ferus. one in general of all these signs thus. Moses beginning with all signs of terror, figured out the Law given by him, which is to terror, but these being turned again, and all terror taken away, the Gospel is full of consolation if it be demanded, whether this were a true serpent or onely in appearance? I answer with Calvin, that it was by Gods almighty power made a true substantial serpent, and this was proved afterwards, when the rod of Moses thus turned devoured the rods of the enchanters of Egypt. Note here, how man differeth from himself, being left to his own weaknesse, or strengthened by Gods grace; being left, he feareth and fleeth; being strengthened, he feareth nothing. Then God said unto him, Put thy hand into thy bosom: and he did so: and having Verse 6. Lyranus. plucked it out, it was leprous, as white as snow, &c. Hereby, saith Lyranus, was set forth the state of the people, when he should first take them into his Patronage, they should be more afflicted, but afterwards they were healed, and wonderfully delivered. Thus also Ferus, because God bade Moses to carry them in Ferus. Numb. 11. Exod. 5. his bosom, but being taken as it were into his bosom, they became more abominable to the Egyptians, as the leprosy, as they complained, Thou hast made us to stink before the Egyptians; and as the leprosy cannot be cured by any but by God, so by Gods power alone they were made more gracious; and as a man can easily put his hand into his bosom, so easily could God alter their case, when they were so hated. Calvin, and after him Simlerus touch both the former signification of Ferus, Calvin. and moreover, bring another, viz. that Moses was set forth by the hand made leprous, because he had been a long time separated, and shut up in Madian, like a leprous person, but now he was restored again to his former dignity. After these two signs, in case they should not for them believe, a third is given, Thou shalt take of the waters of the river, and poure them upon the dry land, Verse 8, 9. and they shall be turned into blood Because by two or three witnesses every thing is confirmed, here is a third sign added, touching which Josephus receiveth, that fetching water from some near place, he poured it down there, and Joseph. it was turned into blood: but Philo more agreeably to the truth, saith, that Philo. Lyranus. this was not done till he came into Egypt. By this sign, saith Lyranus, was signified, that God would now be revenged upon that bloody sin of drowning Infants by destroying the Egyptians. And like unto this is that of Ferus, Ferus. the shedding of the blood of their first-born for the casting of the Hebrews Infants into the River was signified by this turning of the water of the River into blood. The turning of the River-water into blood, might serve to remember the Egyptians of their bloody sin committed in those waters, and Simlerus. that now the time of revenge was therefore at hand, and it was a Praeludium of their perishing in the Red-sea. This sign of taking water out of the River, and turning it into blood, was done before the Elders of Israel, but the water in the River was turned into blood before Pharaoh, and continued so seven dayes to the great annoyance of him and his people, wherein there was a representation of that, which happeneth by a singular providence about murdered corpses, the murderer coming near, they bleed: so the Infants here drowned bleed as it were, and with their blood coming out and crying for revenge, change the waters into a bloody colour. And Moses said( O my Lord) I am not eloquent, neither heretofore, nor since thou hast spoken to thy servant, but I am slow of speech, and of a slow tongue. Verse 10. In the Hebrew, for eloquent is ( a man of words) and so the Chaldee Paraphrast and Aquila also render it; it is a Phrase in that language to set forth eloquence, as Josephs Brethren were called men of cattle, and Noah a man of the earth, that is, an Husbandman, as they were Shepherds; Gen. 46. Gen. 9. for the next words, neither heretofore, in Hebrew, neither yesterday nor the third day, that is, the day before that, and so it is rendered by all both Greek and latin expositors. But the meaning is the same: for these words are commonly used for all the time going before, or for a long time before, so Jacob saith, that Labans countenance was not towards him, as yesterday and the day before, that is, as in times past, and Exod. 21. If an ox Gen. 31. had used to push yesterday, or the day before in the same sense, and it is spoken Exod. 5. 7. of a man not hating his Neighbour before, Deut. 19. Only in one place, two or three dayes before only are meant hereby, as when David told the 1 Sam. 21. High Priest, that they had contained themselves from women, two or three dayes, using these very words. Whereupon some will have the meaning here to be, that Moses being astonished with Gods glory, since his beginning to talk with him, which they hence gather was 3 dayes one after another, Rupertus lib. 1. in Exod. cap. 18. Philo de vita Mosis. Origen. hom. 3. in Exod. Gregor. hom. 8. in Ezech. was thus disabled to use his tongue. For, saith Rupertus, Hereby it is plain, that Moses his conference with the Lord continued to the third day, since which time, he found, that although before he was eloquent, yet now in this divine business he seemed a child unto himself, and unable to speak before men, so likewise Philo and Origen and Gregory illustrating the same by Jeremiah complaining of his inability in like manner. So that according to these, Moses was not naturally defective in eloquence, but since his communing with God: and for this that of Stephen, Act. 7. 22. may seem to make, Septuagint. where he calleth him, A man mighty in word and dead. But the Septuagint, which held Moses naturally to be of a stuttering and stammering tongue, answer, that he might notwithstanding be mighty {αβγδ}, that is, in the speech, which is the invention and ratiocination of the mind. But whatsoever is or can be said for Moses his defect in eloquence growing now upon him, the Text maketh plainly against it, wherein the time, since the Lords speaking to him is disjoined from that set forth by yesterday and the other day; as if Moses should have said, I have not only wanted eloquence heretofore, but even since thou hast spoken unto me, I have not found this fault amended. And if he had been taken with a want of words at this time only, there would have been no need of one to be joined unto him to play the orator, but he being gone from this astonishing presence might have been able to do it himself; Wherefore Calvin is for a natural defect this way in him,& Pererius also. Some say, that being formerly eloquent, he now having lead a Shepherds life so long, had lost that faculty; some, that he meant his inability for want of use to speak in the Egyptian tongue to Pharaoh; and the Hebrews say, that Calvin. when in his childhood he had cast Pharaohs Crown to the ground, of which I spake before out of Josephus, Pharaohs Daughter excused the fact, saying, that the child did it out of simplicity: then a wizard of the Kings would needs have his wit proved by holding an hot coal to his mouth, which he did, and the child put his tongue to the coal, whereby it was burnt, and thus he was ever after hindered in his speech. But leaving all these as imaginations, I rest in that, which hath been said. The last words slow of speech, are Cavad, heavy or slow, he wanted words readily to express his mind, or laboured in pronouncing them. And such an Instrument did God choose for his own greater glory: and this doth Moses writ of himself, laying open his imperfections, and backwardness in obeying Gods calling in humility, whereby we must also learn to lay open and confess our own faults, that they may be forgiven unto us out of Gods mercy. But the Lord answered him, Who hath given the mouth to man, or made dumb or Verse 11. Verse 12. deaf, &c. Have not I the Lord? Now therefore go, and I will be with thy mouth, &c. The Hebrews in rendering a reason, why the Lord speaketh of his making Hebraei. dumb and deaf and blind as well as giving a mouth to speak, say, that these things were spoken in alluding to his operations past about Moses, because when he had slain the Egyptian that wronged the Hebrew, and was by Pharaoh therefore committed to the gaoler, the gaoler was immediately smitten with blindness, and so Moses had opportunity to escape from him, and the King seeing him when he fled, was strike dumb, so that he could not speak nor make any sign to have him apprehended again. But whether this be true or no is uncertain, but it is certain, that God can thus in judgement smite whom it pleaseth him, as he did the Sodomites with blindness. If it be demanded, why God did not heal his imperfection, but only promised to be with his mouth? I answer, that this was more, then to make Simlerus. him most eloquent, because thus he should be sure of good success, whereas eloquence separated from wisdom( that is, unless God giveth wisdom to move those that are spoken to, to good) doth more hurt to the Commonwealth then good, as Cicero speaketh. again, when Moses having no good utterance by speaking should prevail, the power of God should be more magnified; and lastly, there would be the better use of Aaron joined unto him, one not having all gifts, but one some, and another others, the communion of the members of the Church being the better preserved by this distribution of gifts. And he said, I pray the( O Lord) sand by the hand of him, whom thou wilt Verse 13. sand. Rupertus expoundeth this request of Moses, as meant of the Messiah, as if Rupert lib. 1. in Exod. cap. 18. he had said, sand him, whom thou didst promise by our Father Jacob to sand to deliver thy people, when he said, The sceptre shall not depart from Judah, till Gen. 49. 10. Shiloh cometh, that is, mittendus, the man to be sent. And whereas the Lord was angry with Moses for speaking thus, he saith, that this was either because it was not for Moses to take upon him to set down the time, when the Messiah should be sent, which the Lord had reserved to himself, or he was so angry, Justin Martyr. tertul. ●yprian. E●seb. advers. J●d●os. 〈…〉 in Esa. 6. that he would not vouchsafe him an answer touching that matter, but urged him now to go: thus also Justine Martyr, Tertullian, Cyprian, Eusebius, and Basil Others disliking this, because God was wrath, and answereth nothing touching the Messiah, as he would have done, if that had been the drift of Moses his speech, say that his meaning is, as if he had said, Lord, sand by any other more fit, whom thou pleasest: Thus Calvin, and Tostatus and Cajetan. Calvin. Tostatus. Others say, that Moses foresaw by the Spirit, that not he but another, viz. Josuah should bring the people into the Land of Canaan, and therefore he prayeth, that God would now sand him also: thus R. Solomon. Others, that R. Solomon. Lyranus. Ezech. 20. 7. Aaron was famous amongst the Hebrews before this for prophesying: for Ezechiel saith, that God spake to them, before they came out of Egypt to put away their abominations, and not to serve the Idols of Egypt, and this they say, was by none other, but Aaron his Prophet then. And it seemeth to be so, because God spake to Aaron, to come and meet Moses, v. 27. as if it were a thing usual with him so to do. And therefore, he hearing of the authority of Aaron amongst the people, being also his elder Brother, desireth that he might rather be sent: thus some of the Hebrews. The words will Hebraei. bear any of these constructions, but Calvin readeth them, by the hand, by which thou wilt sand; the Chaldee Paraphrast, sand now by the hand of him, who is worthy to be sent. In the Hebrew, word for word it is, sand now, or I pray thee, by the hand thou shalt sand; an ecliptical speech, which must be supplied with ( which) or ( of him which) and according to this latter we render it, following Pagninus. Touching Josuah, it is a mere imagination, that he had any Revelation, so that he should mean him. That touching Aaron, or of one at large, may indifferently be received. But because so ancient and famous Writers follow the first, and nothing of force can be brought against it, but much for it, I chiefly embrace that Thus also Simlerus, who saith, as making it the Simlerus. common exposition of our Church, Ours expound it of Christ, neither is it any thing strange, that Moses should now desire, that the Messiah might be sent, who in all straits was desired by the faithful, as by Jacob, saying, I expect thy salvation( O Lord) when by the spirit he foresaw a dangerous time, and spake of it. If it be objected, that Moses knew, that the Messiah should Gen 49. not yet come, because the sceptre must first depart from Judah, and he himself spake after this of a Prophet like unto himself, whom the Lord should raise up unto them; It is easily answered, that Moses, as all other Prophets was enlightened by degrees, and therefore now might be ignorant of that, and the knowledge which he then had of the Messiah was but obscure and not so punctual, as to be able yet to distinguish the times particularly. For Gods being angry with him objected also before and answered; it may further be said, that he was angry for his seeking to withdraw himself from the office enjoined him, not respecting so much now, what was said of him, that was to be sent. These words, by the hand, are an hebraism, it being meant by that Instrument, or man, &c. And the anger of the Lord was kindled against Moses, & he said, Do not I know thy brother Aaron, the Levite, that he can speak well?& behold, Verse 14. he cometh forth to meet thee, &c. These words, that he can speak well, are rendered by Calvin, Loquendo loquuturus est; and by Simlerus, Loquendo loquutus est;& it is both in the Hebrew and the Septuagint, by speaking he shall speak; but the Septuagint have it, {αβγδ}, he shall speak for thee: the meaning is, he can certainly speak well, and hath not that defect in speaking, which thou objectest, and therefore I will join him unto thee. In that the anger of the Lord was now kindled against Moses, the like to which hath not been said: for any reluctation made hitherto, some hold, that he sinned by seeking to put off the office, to which he was called, to another; but others that he did not sin, because he desired that another might be sent more worthy, only out of humility, and not that he utterly refused to obey his calling. Simlerus is for the first, that he was not without fault, because God would not otherwise have been angry with him,& Calvin saith, that he obstinately denied Sim●erus. Calvin. Hebraei. R. Solomon. now,& therefore God would not spare him any longer. The Hebrews also hold, that he sinned greatly by diffidence& distrust,& therefore for a punishment he was not suffered to enter into the land of Canaan;& Rab. Solomon saith, that he was for this deprived of the Priestly office, which should also otherwise have been conferred upon him as well as the regal. Some also, saith Simlerus, hold that he was punished by the angel that met him in the inn afterwards, and would have killed him; and some, that his punishment was the continuance of his impediment in his speech, which haply should otherwise have been taken away. But I rather hold with Calvin, that the Lords sharp reproving Calvin. of him was his only punishment; for it is not a light, but a great punishment to a man for the Lord to be angry with him and in wrath to reprove him. Touching the Angels meeting him to kill him, and his being not permitted to enter into Canaan, there be other reasons yielded. And it is but an imagination, that he should otherwise have been High Priest also, because this office belonged to the first-born, as his right,& therefore to Aaron rather, who was his elder Brother. Only it may be, that he thus was prevented of the healing of his imperfection in speaking, because the Lord had promised to be with his Gregor. Moral. lib. 35. c. 13. Quta mente humilis extitit, oblatam protinus tanti regiminis quoniam expavit. Moses precibus renititur, ne Hebraei populo praeponatur, Paul. ad adversa prompto animo ducitur, ille praesentis potestatis gloriam volvit, Deo jubente declinare; iste Deo ●sp●ra& dura disponente, sestuduit ad graviora praeparare. Basil. in Esa. mouth and to put words into it, whereas now he propoundeth to use another mouth to speak by. For the other opinion is Gregory, Basil& Jerom, &c. Gregory saith, that Moses in humility refuseth the glory of being made so great a governor. There was a great difference betwixt him& Paul. For he hearing by Agabus that which might have discouraged him from going to Jerusalem, with great resolution answered, I am ready, not only to be bound, but to die at Jerusalem for the name of the Lord, but Moses, that he might not go into Egypt complaineth of his tongue. But the case is divers, Authority was propounded to Moses, Crosses to Paul. And so Paul is carried with a ready mind to adversity, but Moses even when God bade him, would have declined the glory of this power: he, God appointing him to hard things, studied to endure greater; but this man striveth by Prayer against this Prefectureship over the Hebrews; Wherefore by the inviolate virtue of both these Leaders going before us we are instructed, if we would truly endeavour to carry the palm of obedience, to go a warfare in prosperity▪ being set a work only by command, but in adversity even out of devotion. Basil comparing Moses and Esay together, saith, that he deferred, and desired, that he might not go to Pharaoh and to this people, because he knew the proud, stout and inexorable heart of Pharaoh, and the stubborn wit, unstable mind, and stiff neck of the Hebrews, of which also he spake, Exod. 32, and desired therefore the coming of the Lord, who only could save and forgive sins; but Esay moved by other considerations offered himself to be sent. And Jerome saith, that he heard it of a certain Hebrew, his Master, who once disputed Hieron Epist. 142. ad Damas this question, that Moses was to be praised herein for his humility and meekness, as thinking himself unworthy this ministry, and therefore was of God made greater: but Esay trusting not to his own merit, but to Gods mercy, after that he heard from the Seraphim, that he was purged from all sin, offered himself in the zeal of faith. Whereas Gods anger against Moses for this his refusal is objected, as arguing it to be sinful; it is answered, that he was not angry with him, as with sinners, but as one friend with another, or a Father with his child, by the show of such anger teaching them Pere●ius. only, what they would have them do, and thus inducing them to do it: so Pererius; or as Cajetan hath it, the Lord was but a little angry after the manner of a man being moved with a sudden passion, because it is not said, he was angry Cajetan. but furor ejus iratus est, as if one should say of a man, accensa est cholera ejus intimating, not that he was angry purposely, but his choler was moved for the time; yet, Cajetan and Tostatus also think that he sinned venially,& lightly. I do not think with those Hebrews, that it was a great sin, because there was no punishment inflicted upon him therefore, but a sin of weakness, which is incident to the best, against which although Gods anger be stirred, yet out of his infinite mercy, he is soon pacified again upon their repentance. But a sin I cannot but hold it to have been, because the Lord Psa●▪ 103. 9. was provoked to wrath hereby, and for the name of venial, it was certainly none otherwise such, but as all the sins of Gods servants, for which upon their repentance they have pardon. That Moses soon repented, appeareth by his yielding forthwith after this to do what the Lord enjoined him. Neither do the distinctions& similitudes brought prove it no sin, because one friend is not moved to choler against another, but for his fault, nor a father against his child whom he dearly loveth. As for the divers imaginations of divers touching his punishment, they are vain, sith that when a man offendeth, but persisteth not in sinning, God useth only to chastise it, if it be but a disobedience begun, with reproof, hereby turning his servants, that are out into the right way again. If it be demanded, whether Aaron should have been joined with him if he had not thus provoked the Lord, or whether this were yielded upon his pleading of his inability to speak? Calvin answereth well, that there is nothing done, but was decreed by the Lord from everlasting, yet he appointeth also the intervening Calvin. of means, whereupon this or that is done, and so it was in this case, God meant before to join Aaron with Moses, but he taketh this occasion of his backwardness with a kind of indignation to join Aaron unto him, that he might have part of that honour with him, who by back-sliding had fallen from a degree of his dignity. And he calleth him the Levite, to show the Tribe, which he had chosen, according to Malachi, and that his purpose of Mal. 2. 4. advancing that Tribe was not changed for the disobedience of Moses, who was of that Tribe. Behold, he cometh forth to meet thee, &c. Here the forwardness of Aaron is opposed to the backwardness of Moses, as if he had said, to stimulate him the more, He is come forth with all cheerfulness a long journey into the wilderness to fetch thee forth about this business, so soon as I called him, but thou being commanded framest excuse after excuse, and standest astonished through diffidence not being yet made, after so great confirmations to stir one foot as yet, and he cometh forth with this cheerfulness, to be but thy second, although he be thy elder brother, the envy of thy pference not hindering him, but thou being promoted to be chief art grieved at the office enjoined thee. Thus God partly by fearing Moses with his anger thrusteth him forth, and partly by offering one so near a companion unto him, allureth him, and by giving another sign of Aarons coming out to meet him confirmeth him. Thus shalt therefore speak unto him, and put words in his mouth, &c. And he Verse 15, 16 Calvin. shall be for a month unto thee, and thou shalt be instead of God unto him. The phrase of being as a God unto him, setteth forth nothing else, but that he should teach and guide him, and be a Prince unto him, and therefore the word {αβγδ} is often communicated to Princes and Judges in the holy Scriptures, and the Chaldee Paraphrast rendereth it accordingly, Thou shalt be a Prince or Master unto him. It is weak, which the Arrians infer hereupon, that as Moses was a God to Aaron, so Christ was God, but not otherwise: for he is not onely called God, as a Prince, but in all things is partaker of the divine glory, and by him the World was made. Verse 17. And thou shalt take this rod in Verse 17. thy hand, and therewith do signs: Why must he take that rod? Ans. Because God commonly will have outward means used to work miracles, although there be nothing of worth in them, that it may appear, that his servants using these means did them, and so be believed. And a shepherds staff is taken to confounded proud Pharaoh, when it should prevail against his sceptre. The Hebrews feign, that this rod grew in Jethro his garden, and that none could pluck it up, till Moses came, who did it easily, and used it in keeping his sheep, striking terror hereby into wild beasts, and fraying them away. And that it was square, having the four letters of Gods name engraven in the four sides thereof. Artapanus saith, that this staff was had in great honour amongst the Egyptians afterwards, a staff in the remembrance of it being kept and worshipped in the Temple of Isis: for they think Isis to be that earth, which smitten with the staff, brought forth so many prodigies. See Euseb. lib. 9. de praeparat. Evang. cap. ult. And Moses returned to Jethro his father in law, and said unto him, Let me go Verse 18. I pray thee to my brethren in Egypt, and see whether they be yet alive, &c. It is a marvel that Moses telleth not Jethro of his vision to incline him the rather to be willing, but pretendeth another common reason. But it is to be thought, that he concealed his Vision, as which would seem incredible to Jethro, and make him haply think Moses a vain man, as being carried by fantasies. And therefore he dealeth thus onely with his father in law, and forsomuch as upon this motive, Jethro is willing that he should depart with his daughter, it seemeth that Moses was in good credit with him, so that he suspected not any fraud, as lurking under this pretence. So Calvin. But whether was it not a Calvin. fault in him to use this delay, for when one being called by Christ offered onely to go first and bid those of his house farewell, he was forbidden to make this delay, and threatenened therefore. And Jacob omitting to go to Laban, went immediately into Canaan when he was bidden? Some Ancients have hereupon thought Moses worthy of blame, but he did herein no more then he was bound by the band of nature to do. Indeed when parents or friends stand in the way, and may be an hindrance to the obeying of Gods calling, they are to be pntermitted, because God is first and chiefly to be obeied, but when both obedience may be yielded to God, and respect showed to friends, both are to be done. The law of crucifying our affections, serveth not to take away natural affection, but to moderate and govern it. Thus Simlerus. And the Lord said to Moses in Madian, Return into Egypt, for all those men Verse 19. are dead that sought thy life. Some think, that this was spoken before, and placed here out of order, as Calvin. Ferus. Simlerus. Calvin; but Ferus better, and after him Simlerus, that this was a new apparition for his further confirmation and encouragement; for God appeared often to Moses, and therefore there is no need to imagine an Hysteron Proteron to be here. When a man beginneth to obey God, he shall have comfort upon comfort. And Moses took his wife and his sons, and set them upon an ass, and returned Verse 20. into Egypt, and the rod of God in his hand. The Lord did not bid Moses to carry his wife and children with him, but being bound by the Law of marriage so to do, he thought it his duty to have them with him, and that this would be no hindrance unto him to the execution Simlerus. 1 Cor. 9. Ferus. of his office, as Saint Paul speaketh of leading about a sister a wife. He took them with him, saith Ferus, that they might see the marvels of the Lord, and so be brought to know and fear him, and that they might be joined to the people of God. And thus all men should bring their families, where they may hear the Word of God, and learn to fear him. Whereas he is said to set them upon an ass: it may be doubted, how one ass could carry them all? It is answered, either that they were very young, or by an ass is meant each of them upon an ass, but I think rather that they were little ones. Here was a poor going out for one, that should be a Prince with onely one ass and a staff, for which he might have been contemned, but his glory stood in the staff of God, which he carried with him. Outward splendour doth not honour Gods Messengers, but Gods Ordinance, his power and presence with them. We red before but of one son that Moses had, but here of sons, and who this other son was, see Exod. 18. 4. he was called Eliezer, because God, said he, hath been mine help. Wherefore he was now born unto him also, although no mention be made of him till then. Touching the rod, called the Rod of God, and by the Septuagint {αβγδ}: it was so called, because God did work wonders thereby, and God appointed him to take it him, as if he had brought it and given it him. Then God charged Moses to do all the wonders, which he had given him Verse 21. power to do, before Pharaoh: but he saith, that he would harden his heart Calvin, and after him Simlerus and Cajetan gather from hence, that God appointed Calvin. Moses, even in Madian to do all the wonders which he did afterwards in Egypt, because he saith, all the wonders, and he foretelleth the obduration of Pharaoh, that Moses seeing it, might not be discouraged, as thinking, that he should never prevail with him, whom so many signs would not how to Gods Will. For Gods hardening of any mans heart, see Rom. 9. And thou shalt say to Pharaoh, Thus saith the Lord, Israel is my first-born son▪ Verse 22, 23 I command thee to let my son go, That he may serve me, and if thou refuse to let him go, I will kill thy son, thy first-born. That the request of Moses to Pharach Calvin. might not seem unjust, in that he should desire, that Pharaohs subjects might go from under his dominion, the Lord runneth them his son, and by consequence free from being servants to any man, and he addeth, My first-born; having respect unto the Gentiles, out of whom he would take to himself a Church afterwards. But a general rule cannot be drawn from hence, that the sons of God by adoption and grace ought not by any to be kept as servants any longer, for it was a singular privilege of the Israelites onely, whom the Lord by express words was pleased thus to grace: so Calvin. To serve Pharaoh still, saith Simlerus, and to become a peculiar people of God, enjoying Simlerus. his promises in possessing the land of Canaan, and serving him there, were contrary, and therefore living in Egypt, and serving Pharaoh bein an hindrance from serving God, thus must cease, and they must go out free. Again, Israel is not onely called the first-born of God in respect of the Gentiles, which should afterwards be taken into the adoption, but in respect of creation, whereby all people are Gods sons, but Israel for his singular privileges, as his first-born son. In that he threateneth to slay Pharaohs firstborn, it appeareth, as was said before, that God told Moses of all the signs that he would do, before he came into Egypt, because this was the last. He speaketh onely of his first-born, to terrify him the more: a punishment like to his sin is threatened: for killing Israel Gods first-born, his first-born shall be killed. Or by first-born, saith Ferus, may be understood every thing Ferus. most precious, as if he had said, I will destroy all thy most precious things, but this is somewhat forced. And it came to pass, that in the way the Lord met him in the inn, and sought to Verse 24, 25 kill him; And Zippora took a sharp, ston, and cut off the fore-skin of her son, and cast it at his feet, saying, A bloody husband art thou to me, &c. It is not agreed amongst expositors here, whom the Lord sought to kill: for some hold, that it was the child, as Augustine, who saith, that it may be doubted whether Moses be meant, of whom it may seem to be spoken, as being over that August. quest. 11. in Exod. company: or the child, who was by and by succoured by his mother, circunctsing him, this offering to kill him being to take revenge upon him for being uncircumcised, as was threatened in the law of circumcision. Yet if any man will have it understood of Moses, I will not greatly contend. And Tertullian saith, the son of Moses had been strangled by the Angel, had tertul. lib. contra judaeos. Glos. interlin. Hebraei. not Zipporah cut away his fore-skin with a ston. The interlinear gloss referreth it either to Moses, or to his son. But the Hebrews and most Expositors refer it to Moses. For it must needs be spoken of him that God had appeared to before, and not of the child of whom if it had been meant, he should have been name. And indeed the fault was altogether in Moses, and therefore he and not the child was now in danger. And this may be thought to be the reason, why not Moses, but Zipporah circumcised the child, because he being terrified through the danger of present death threatened unto him, could not do it, wherefore she to deliver him with all speed did it. But in what manner was he endangered? R. Solomon feigneth, that an Angel appearing like an huge Dragon, devoured Moses unto that part of the body R. Solomon. which was circumcised, whereby his wife gathering, that this was, because the circumcision of the child had been neglected, she presently circumcised him, and so Moses was delivered. But to let pass such fables, most of the Hebrews think, that he was smitten with a mortal disease, and it being Hebraei. conceived, that this was because he had not circumcised his son, she did it, he through weakness being unable at that time, but giving her this charge. Theodoret and Diodorus say, that an angel appeared unto Moses, threatening Theodoret. Diodorus. Tarsens. Calvin. to kill him with a sword in his hand, as afterwards to Balaam. But Calvin arguing those of presumption, that determine, how the Lord would have killed him, saith that it sufficeth to know, that he was so terrified, as that he was in danger of death, so likewise Tremel. and this is safest But what was the cause of this sudden change of the Lord towards him? Saint Augustine August. quaest. 2. in Exod. saith, that some think Moses to have been thus endangered, because it displeased the Lord that he should take his wife and children with him, as an hindrance to the execution of the office, to which he was called. And therefore upon this he sent them back again, until his coming out of Egypt, Exod. 18. when they were by Jethro again brought unto him, so likewise, Eusebius Emissenus Euschius. and Eusebius Caesar▪ who say also, that his bringing of his wife& children into Egypt might make the Hebrews suspect, that he did not make account indeed, that he should bring them out, because then he would have left them behind him, till that they should have come to Mount Horeb, which was near to Madian. Theodoret and Diodorus yield this as the reason, that by terrefying Theod. quaest. in Exod. him he might make him the less to fear Pharaoh, the fear of a greater, expelling the fear of a lesser out of him. But that neither of these was the reason is plain from the Text, whereby it plainly appeareth, that it was because his son was uncircumcised. It is to be thought indeed, that he took this occasion, as Augustine and Theodoret note, to sand her back with her children to her Father, because he having hast of his way could not tarry, till the son now circumcised was fit for travel again: so that it is most probable, that they having tarried a while at that inn returned home again, Exod. 18. from whence they were afterwards brought unto him being in the monstrousness. Thus God was offended with Moses, because he had not circumcised his Son at this time which is also held by R. David Chimhi, and Lyranus, R. David Chimbi. I sidore. Lyranus. tertul. lib contra Judaeos. I sidore, Rupertus, Calvin, &c. And Tertullian saith, that God was therefore so severe, that others hearing of this touching their Governours son might be moved with more reverence towards this sign, and at his instruction receive it. He that met Moses, and would have slain him, is said to be the Lord, but in the Chaldee Paraphrast, and the Greek Translation it is, the Angel of the Lord, an angel personally, and the Lord representatively. But what was the reason, that the Lord was now so infest against Moses for not circunctsing his son? Ferus defending his former neglect saith, that this sin was not imputed to him whilst he was amongst the Gentiles, and in another Ferus. mans house and hindered by his Wife, and haply it was not thought necessary, because one Parent only was an Hebrew, but now Moses being at his own liberty, and about to carry his sons amongst Gods people to be joined with them, the Lord cometh fiercely upon him to kill him for not circunctsing them. First, that his Wife seeing it might learn to fear God, and hereafter hasten to circumcision. 2 That Parents might know, that they shall answer for their childrens sins committed through their default. 3 That we might know, that the uncircumcised through their not acceptable to God, although coming of holy Parents. 4 Because it would have been a great scandal to the Israelites, if Moses had carried his sons to them uncircumcised. 5 To show, that disobedience shall be punished even in the Elect, and if God be so severe against his Saints sinning, where shall the wicked appear? 6 To show his severity against Prelates and Rulers, if they sin. 7 To try Moses his constancy in obedience, and whether he would not being so hardly dealt withall be discouraged from going on. Simlerus saith, that some think, God was angry, because for his Wives Simlerus. sake and his children he tarried too long in the inn, but he rejecteth it, as it is worthy. But how is it, that mention before being made of sons, now Zipporah is said to have circumcised her son? did she circumcise but one, or both, and it not, when was the other circumcised? Cajetan, and some others Cajetan. hold that they were both hitherto uncircumcised; but it is said, that Zipporah circumcised her son, the singular number being put for the plural by an Enallage of the number, and Ferus seemeth to have been of the same mind, because she called her Husband for this a bloody Husband to her, as if it had Ferus. been a new thing to her, to which she had never been used before. But others think, that one of them was circumcised before, and the other not, and these are again divided amongst themselves; some, as Calvin saith, holding that Calvin. the eldest was left uncircumcised, because Moses being a stranger in Madian would not so soon by the circunctsing of him, discover his Religion: but he is for the youngest, because Moses was long in that country, before he had any child, and when he had one, having circumcised him, his Wife and her friends did so abhor from this bloody ceremony, that to the end he might have peace amongst them, he did forbear to circumcise the other: thus also Simlerus. again, others holding also, that they younger only remained uncircumcised, Simlerus. do some of them yield this reason, that Zipporah kept one of them from being circumcised, because as Moses had one, after the manner of his country circumcised, so she would have one after the manner of her. country uncircumcised: so Hugo de Sancto Victore. But some, that the reason, why Hugo de Sancto Victore. the younger Son remained uncircumcised was this, viz. because he was but newly born, when Moses was warned to go into Egypt, and the Lord hastening his journey, although the eight day was come, upon which he ought to have been circumcised, yet he would not stay to do it; lest it should be an occasion of delay unto him; So Lyranus and Tostatus, and the Hebrews, and Lyranus. Tostatus. divers others. But this last is well confuted by Calvin, because it is not probable, that Moses would have taken a woman with him in that case, so soon after her deliverance, and a child so young and tender, and in the case of being upon travel, the experience of the whole Congregation afterwards shewed, that it was a lawful reason to forbear circunctsing, as making fore and unable to travel: for which, as one cause, there was no circunctsing all the time that the children of Israel wandered in the wilderness, even 40 years, and the best expositors agree: yet neither can I assent to Calvin or the rest, that hold that one of his sons was circumcised before: from whence may we learn this? and if no where, it is a mere conjecture. The first therefore doth most arride me, that neither of them was before this circumcised, but now Zipporah circumcised them both. And the reason why a son only is spoken of, may be, because the birth only of one son was before related, having respect unto which, as if no notice were hither to taken of the other son by the Historian, he saith, she circumcised her senne; but forsomuch as there were two, the other is left to be understood by the Reader to have been circumcised at the same time also. Why Moses did not circumcise now, but his wife, we may gather from that which hath been already said. And in that this neglect of Moses was so severely animadverted against, if he did it for quietness sake, as is most probable, or in what respect soever, we may learn, to how great danger he standeth exposed, that neglecteth the Sacraments which be of divine institution. The tool wherewith Zipporah circumcised, is said to be a sharp ston, in Hebrew {αβγδ}, which word, the Hebrews say, is a word of doubtful signification, Hebrai. and may be expounded a ston, a flint, or a Sword, or razor, and therefore both here, and Jos. 5. they render it by this word razor, and the Jews circumcise with a razor at this day. Tremelius also rendereth it Cultrum acutum, a sharp knife, saying, that they, who render it, a sharp ston, Tremel. were deceived by the ambiguity of the word, because it is so taken, Ezech. 3. 9. but for a sharp knife, Jos. 5. 2. and Psalm. 89. 44. and reason sheweth that it was a knife, because if they had a knife amongst them, as it is not to be doubted, but that, it had been a vain leaving the knife to go about seeking a ston fit for the purpose. Indeed if God, when he instituted circumcision, had appointed a ston for the Instrument, it had been necessary to use it, but seeing it is left to the discretion of the Circumciser to use what tool he pleaseth, there is no reason to think, that a ston rather then a knife was now used, except the word did necessary imply so much. Jos. 5. 2. The same word is used with another signifying a Sword or a Knife, and is rendered in our new Translation, sharp knives, {αβγδ} the plural, of {αβγδ} being translated sharp: It cometh of {αβγδ} to straighten, or of {αβγδ} to strengthen, whence {αβγδ} a rock or a ston which is strong, or a sharp cutting thing, the strength whereof lierh in cutting. Wherefore it may as well be rendered here, she took a sharp, or the edge, and no more. What this sharp thing was, being left to be understood, as a ston, and it agreeing more with reason that a knife should be meant then a sharp ston. I cannot but think, that Tremelius hath most aptly translated it so. Yet both the Septuagint, the Chaldee Paraphrast, and all other Translations have a sharp ston. And hereby Augustine being lead, August. Serm. 141. de Tempo. Bern. Serm. 1. de Circumcisione Domini. P. Lom●ard. l. 4. Just. Martyr Dialog. cum Tryphone. Hugo de Sancto Victore, lib. 2. de Sacram. and Bernard, and the Master of the Sentences have taught, that Circumcision was made always of old with a sharp ston, to figure out Christ the Corner-stone, in whom true Circumcision is attained. But others more indifferently, that Circumcision was made either with a ston, or a knife or razor, as Justin Martyr, Hugo de Sancto Victore, Th. Aquinas, Tostatus, &c. If it be demanded, whether a womans circunctsing be justifiable, and if so, whether her baptizing in the case of danger? It is answered, that here was a necessity, Moses being, as is likely, through astonishment in that case, that he could not now do it, neither indeed did the Lord appoint who should circumcise, when he first instituted Circumcision, and therefore if a woman did it, here was nothing done against precept. But to baptize they that preach the Calvin. Simlerus Epi●han. council. Carthag. C●n 100. August. lib 2. Epist. ad Parm. Word are appointed, and therefore what need soever there be, it is not warrantable for a woman to do it: thus also Epiphanius contra Cataphryges, and the Council of Carthage forbiddeth any lay-person to baptize in any case, and Augustine doubteth, whether it be a venial sin, if a lay-person baptizeth any. Touching the next words, she cast it at his feet, the vulgar latin readeth them, she touched his feet, but neither agreeable to the Hebrew, nor to any other Expositor. For the Septuagint have it, She fell at his feet, the Chaldee Paraphrast, She offered it before him; the Targum Hierosol. She applied it to his feet; so likewise Simlerus. Tremelius, She moved it to his feet, and Calvin. She cast it at his feet, and thus the word {αβγδ} most properly signifieth. But at whose feet she cast it, and why, is much controverted, Some say, at the Angels feet, to pacisie him; according to the Chaldee Paraphrast, She offered it before him, saying, For the blood of this Circumcision let my husband be granted Chald. Paraphrast. Targum Hieros●●ym●tanum. to us; and the Targum Hierosolym. She applied it before the feet of the destroying Angel, saying, My hasband would have circumcised him, but my father would out suffer him, now therefore be favourable to the sin of my husband for the blood of this Circumcision. Some, to the feet of the child; and some, of Moses, which is most genuine, as the following words do declare: for she did it in wrath, as being compelled by shedding the blood of her children to redeem his life. Some following the Septuagint, She cast herself at his feet, hold nothing else Cajetan. to be meant here, but her humbling of herself at the feet of the Angel to pacisie him. And some, that she fell at the feet of her husband, desiring, Rupertus lib 1. in Exod. c. 20. that she might return home again; so greatly was she terrified with this vision. But the words following being to her husband in anger, show that here was no falling down to the Angel or to him, but a casting of the fore-skin at him as a man that casteth the thing at him in indignation, which he will needs have and can be held no longer from him. For the words used by her, Thou art a bloody husband to me. R. David Chimhi, R. David. holding, according to one opinion before recited, that by his feet, the childes feet were meant, to which the blood ran down, or the fore-skin was cast down, will have these words also spoken to him: because amongst the Hebrews as the husband, so the child newly circumcised was called by the word Chasan, here used, which signifieth sponsus: so likewise R. Abraham Zepharadi, who saith, that she spake thus to the child flatteringly; but Rabanus and others R●b. M●u●us. better apply them to Moses, and then the meaning must be, I may truly call thee a bloody husband, because I have been compelled to redeem thy life with shedding the blood of my son. So he let him go. This by Lyranus is applied to Zipporah, dismissing her Verse 26. Lyr●●●● P● B●rgensis. husband hereupon and departing home to her father again. By Paulus Burgensi to Moses, as if it had been said, he dismissed his son into the land of Madian. But the true meaning is, the Angel let Moses go and did not kill him, as before he was about to do. Thus Augustine and Ferus, &c. and the August quaest. 11 in Exod. Septuagint make it plain rendering it thus, The Angel went from him. It is indeed most probable, that Zipporah hereupon was sent back again for a time by Moses to her father, being afterwards by him brought again unto him Exod. 18. with her children, but that she put him away upon this occasion, and departed, it being a foul fault, seeing the Scripture doth not charge her herewith, is by no means to be thought: so Simlerus. And it is to be noted, that the Simlerus. Verb here used is masculine, and that these words were again used after this, Thou art a bloody husband to me: whence it is plain, that they were not spoken M●stery. Gregor. Nyss●n. of her. For the mystery of this, Gregory Nyssenus saith, that Moses taking a wife a gentle, and having a son by her, that remained uncircumcised, figured out the Christian Doctor tainted with philosophical opinions, which must forthwith be rejected, or else they will turn to his destruction. The ordinary gloss maketh Zipporah a figure of the Church of the Gentiles, which Gloss●ordin. cutteth away from her children old heathen errors, by preaching the Rock Christ. Ferus saith, that the departing of Zipporah figured out the absence Ferus. of the Gentiles, when Christ wrought all his wonders, as she was away, when Moses wrought his; but afterwards were brought unto him, as Zipporah with her children to Moses. And as by blood Moses his life was saved, so are we saved by the blood of the Son of God. Rabanus following the Septuagints Rabanus. translation, in which it is, The blood of my son stood: Instead of these words, Thou art a bloody husband to me, hath another Allegory, which because it is upon a strange foundation, I omit. The best is the moral; we that are Gods messengers, must not onely be circumcised in heart ourselves, but labour that our people and domestics may be such also, or else we shall incur the danger of death. After this Aaron Verse 27, 28 Verse 29, 30 Verse 31. is brought to meet Moses in the desert, in the Mount of God, and he kissed him, and Moses told all these things unto him. And they went on and gathered together the Elders of Israel, and when Aaron had spoken unto them the words of the Lord, and the signs had been shewed, they believed and bowed themselves and worshipped. Moses being spoken to and confirmed by signs, was yet unwilling to go whither the Lord bade him: but Aaron forthwith obeyeth, seeing no sign, and not knowing yet to what end his going out tended, but onely that he should see his brother Moses, who he might well think in this long time of absence had been dead, yet notwithstanding Moses is made the chief, the cheerful and forward and elder is allotted to a place inferior, and the unwilling and slow to obey to a superior, as it pleaseth God, one man is preferred before another, not for his own desert, but onely of grace, which is thus the more magnified. There is an excellent harmony betwixt these two brethren at their meeting, the one in love kissing the other, Moses representing the Magistracy, and Aaron the ministry; for in like manner betwixt these two there should be all good concord, and then the people will bow themthemselves, and worship the Lord, whereas by their differences they are much hindered. Aaron as Minister to Moses both speaketh and doth the signs, and the people believed, that is, this part of them, the Elders gathered now together, they being called the people Synecdochically, the part for the whole. But here was no settled faith, as appeareth by the sequel, neither do all that believe, believe with a true and lively faith, and out of this worship the Lord, but the seed springing to this onely superficially in their hearts, and vanishing again in persecution. CHAP. V. AFterwards came Moses and Aaron, and spake to Pharaoh, Thus saith the Lord Verse 1. God Israel, Let my people go, that they may hold a feast unto me in the wilderness. When Moses was at the first appointed to go to Pharaoh, he was bidden to go together with the Elders of Israel, why then did he not so, but with Aaron onely, as is here said? The Hebrews answer, that the Elders were Hebraei. afraid to go with him, and therefore were afterwards kept from being with him in the Mount, when God talked there with him: but this is a vain imagination, because Aaron was not permitted to be present at that Colloquy, neither Tostatus saith, that the command of taking with him the Elders was Tostatus. before the joining of Aaron to him, but he being now joined, that command held no longer. Lyranus saith, that the Elders went with them, although it be not expressed, Lyranus. as appeareth, in that Pharaoh rejecting their motion saith to them, as if they had together with Moses made that motion, Verse 17. Ye are idle, therefore ye say, Let us go and sacrifice to the Lord. 18 Go now therefore and work, &c. But Moses and Aaron onely are spoken of as the chief, and as they that moved for the rest. To this also inclineth Simlerus. But the argument brought by Simlerus. Lyranus is of no force to prove it, because Pharaoh might haply speak so to the Elders, although they had not been with him before to desire that liberty, for he might mean, when Moses and Aaron desired it, for them and by their consent that they desired it. Yet the words used before by the Lord, Chap. 3. 18. make for this: for as he saith, they should believe, so he saith also, that Moses and the Elders with him should go, and therefore as they did the first, so it is probable that they did the last also, though it be not expressed, because the Lord said, they should do so, and his Word falls not to the ground. And that the joining of Aaron was a supersedeas to the going of the Elders with him, is but a conjecture. If it be held that they went alone, the Elders refusing to go with them, it was through fear; thus also Ferus. For they might Ferus. indeed well be afraid seeing they could not but imagine that the message would be most unpleasing to the King, to have his works cease, to be in danger of losing so many servants, and to hear his gods in effect vilified, as if it were not as good serving them, as the God of the Hebrews. And therefore they might well expect some hard measure from the King enraged for coming upon such a message, and fear keep away. And this serveth to set forth the magnanimity of Moses and Aaron the more, in that no fear of the Tyrants wrath could keep them from executing the office to which they were called. But it is to be noted, that they went not treacherously to kill the Tyrant, neither did they stir up the people to tumultuate, but went fairly to him for leave to depart: against the practise of the Jesuits and their Instruments, and of Popes and Papals, who if a King be an enemy to their Roman catholic Religion, will have him made away by any means, and stir up his own Subjects against him. To held a Feast, and to do sacrifice a day, or two, or three together is all one; why this onely is spoken of, and their going quiter away concealed, see before, Chap. 4. 18. And Pharaoh said, Who is the Lord, that I should harken to his voice to let Israel Verse 2. go? I know not the Lord, &c. It may seem strange, that any King should be ignorant of God, it being a principle in nature, that there is a God, as also appeareth in Heathen men of all Countreys, who worship some God. Wherefore Pharaoh moveth not this question, as who should say, Is there any God? but partly making a mock of the new name, of which he had never heard before, and partly out of a doting conceit, that there was none other God superior to the gods of Egypt, that he should need to stand in fear of him, and partly out of pride, to which he was grown by his great wealth and power, as nabuchadnezzar afterwards, he asked, Who is the Lord? what Lord is there, that I should be moved by his authority, when as my power and dominion is so great? For thus it is prayed, Prov. 30. Give me not riches, lest being full, I deny thee, and say, Who is the Lord? Thus Senacherib prospering wonderfully, 2 Kings 18. asked, saying, Who is the Lord, that he should deliver out of my hand? And they said, The God of the Hebrews hath appeared unto us, let us therefore go, Verse 3. we pray thee three dayes journey into the desert to sacrifice, lest he fall upon us with pestilence or with the sword. If it be doubted, how they could move onely for three dayes, when as they came not to the place, where they sacrificed, viz. to Horeb in less then three moneths? It is answered, that Pharaoh not yielding, no not for so little a time, might be the more justly condemned, as most rebellious against the Lord. They make mention of judgements, which they might fear, if they went not to sacrifice, because it was commonly received, Calvin. Simlerus. that by sacrificing the anger of the gods was averted: but withall Pharaoh might hence gather, that if the Hebrews should be in danger for not going to sacrifice, he must needs be in danger much more for not permitting them to go. The words spoken by them here related are very few; but they are all which the Lord first appointed Moses to speak, with an addition of danger that might hang over their heads for not going. Josephus saith, that they spake in many more words, commemorating also the benefits done to Egypt Joseph. by Joseph; and Simlerus thinketh that they did more largely relate the Vision. And Pharaoh said, Why do ye Moses and Aaron make the people to cease from Verse 4. Verse 5. their works? 5 Behold, there is much people in the land, and ye make them cease from their works. It is a marvel, that Pharaoh did not in rage for this attempt presently to slay them, or commit them to ward, being so bloody a Tyrant: but God by his special Providence, as by a shield defended them. Artapanus, saith Eusebius, telleth, that Moses was immediately put in prison, but in the Eusebius de praeparat. Evang. l. 9. c. ult. night the keepers were smitten with death, and the prison-doores being broken open, he went to the Court, and to the Kings chamber, whereas the King being astonished, he asked, What was his Gods name, and Moses having told it him, he was by and by dumb, but Moses restored him again, this with more like fabulous stuff is uttered by that author, which I spare to repeat, because if any such thing had been done, doubtless Moses that wrote of lesser things, would not have concealed it. Pharaoh challengeth Moses and Aaron as enemies to the Common-wealth, aggravating their fault by this, that they were the occasion of idleness, not to a few, but to very many people; and thus to have their actions mis-interpreted, is the lot of Gods servants. Some yet, as Simlerus noteth, take these words of much people being in the land, Simlerus. as spoken to their last words, lest he come upon us with plague or the sword, as if he had said, I care not though a destruction be made amongst you, for there are so many, that I shall have enough of them still, but the other is more genuine. And Pharaoh the same day commanded the Task-masters and Governours over Verse 6. the people, saying, Ye shall not give straw to the people to make brick, as heretofore, but let them go and gather straw, &c. The use of straw, as Lyranus saith, was Lyranus. to mix with the mass of which the brick was made, to make them to hold the better together, and the more durable. But what the common use is, is known to every one, viz partly to lay next the ground for the brick to lye upon, partly to cover the brick newly made from the heat of the Sun, and the nipping of frosts, and partly where other fuel was wanting to burn them. So that the Hebrews labour was now greatly increased, they having as much imposed upon them before, as they could do. When God is about to deliver Bernard. Serm. Paris. 34. Palearum est le●iter accendi& in momento consumi, sic& male cogitationes cit●●n mentibus nostris accenduntur, carnis moll●tie consenti●nte, said si viriliter studeamus resistere, Deo clement, protinus extinguuntur, &c. them, their servitude and misery is augmented, and the malice of their enemies is more stirred up against them. Wherefore let not us despair, when our miseries are most increased, but hope rather that they are near to an end. Towards the end of his Reign the Devil rageth most, knowing that his time is but short, and the beginnings of grace through his Tyranny are most pressed with troubles in the mind. By straw or chaff which is light, saith Bernard, may aptly be set forth, evil cogitations coming lightly into the mind, because as this is soon set on fire, and soon extinguished, so evil cogitations through our corruption quickly grow into a flamme in our mindes, but being by grace resisted they are soon extinguished again: but if they burn still, brick is burnt as it were hereby, and hardened to endure, that is, if they be cherished, and come into act and custom, they are as a wall of hard brick hardly to be demolished again. Saint Augustine saith, Aug. lib. 21. de Civit. Dei. c. 4. that it hath two contrary qualities, one to keep snow cool being covered therewith, the other with the heat to ripen apple: so carnal pleasure keepeth the spirit cool towards any good, but ripeneth evil thoughts and desires unto 'vice. Pharaohs denying them straw now, which he had formerly given them, setteth forth, how a man beginning to come out from the Devils dominion is not permitted to be at quiet any more, as formerly, according to that, When the strong man armed keepeth the house, all things are in quiet. Bernard. Serm. 18 de conversione Qnotidianis discimus experimentis, eos, qui converti ad Deum deliberant, tentari acriùs,& graviùs urgeri in operibus luti& laterum, qui Aegyptum egredi,& Pharaonis imperium effugere moliuntur. Greg. lib. 29. Moral. c. 14. cum divina lux in mentes humanas spargitur, mox ab occulto adversario contra fulgentem mentem tentamenta succrescunt, &c. When Pharaoh had given this charge to the Task-masters, they presently deny straw to the people, but yet charge them to do their task, whereupon they Verse 10, 11 Verse 12, 13 were scattered all over Egypt to gather stubble instead of straw, &c. The Taskmasters were Egyptians set over these workmen by the King, and under them were other Officers of the Hebrews, the King politicly disposing of it so, because by them all the people of their own Nation fit for labour might best be found out and employed. And yet these together with the other declare the Kings will unto the people, and urge them to do it; there is not one found who is not a Sycophant to the King, that would speak against the injustice and impossibility of this command. As it is a common thing in all Princes Courts, every one is ready through flattery to execute their commands upon others, how unjust soever, as afterwards the Elders of Naboths City were for Jezabel. This hard charge was given doubtless, not that they 1 King● 21. meant, that they should always do thus, but to make them expel Moses and Aaron, and to be altogether averse from their motion, that so they might never have a thought in their mindes of going out of the Land, and he might always reap the benefit of their labour, as of his mancipated slaves. Their tasks not being done, the Officers are beaten, and challenged for it. Verse 14, 15 Verse 16, 17 Verse 18, 19 Hereupon they complain to Pharaoh, and he said, Ye are idle, ye are idle, therefore ye say, Let us go and sacrifice to our God, go therefore now and work, for no straw shall be given you, &c. Here the Officers smart for their former humouring of the King, they that were so forward to press the Kings command, are beaten for all. They lay the fault upon the Kings own people, that is, the Taskmasters, for not giving straw, but this helpeth them not. Some refer those words, The fault is in thine own people, v. 16. to the Hebrews, as if they had said, It is unjustly dealt with thy people, but the first is best. Some also Calvin. refer these words, v. 19. to the people, they saw that they were in a bad case; and some, they saw, that is, they looked ill or terribly upon the people, as they had been terribly looked upon and dealt withall, being ready to do the like unto them. I think, the meaning is nothing else, but that they now considering their own case with their countrymen, as making all one body, saw that they were in a miserable case, which made them look sorrowfully and grieved; and thus Ferus expoundeth it. Here was doubtless insulting and mocking them and their God now on the Egyptians, enough to make them Ferus. stagger in their faith, they being now in a worse case then ever, and yet now deliverance was even at their doors Then they met Moses and Aaron, and said unto them, The Lord look upon you and judge: because ye have made our savour to stink before Pharaoh, &c Verse 20, 21 They lay a great fault upon the holy servants of God, in whom there was none, and who a little before were received by them with all joy; whereby we may see the instability of the people, and of how little faith they commonly are, as appeareth, when ever they are tried. Moses had proved by signs, that he came from the Lord, but because they have not present deliverance, they impute cozenage unto him, and cast away all hope, being affencted only and possessed altogether in their mindes with the present sense of miseries. Ye have made our savour to stink, and have put a sword in their hands to Simlerus. kill us, are Hebraismes, to show that they were by their means abhorred by the Egyptians, and now occasion was given them utterly to destroy them. Moses and Aaron are now in an hard case, for that peoples sake the King was highly offended with them, and here the people fall upon them also. This is oft the reward of Gods faithful Ministers executing their office faithfully, which is enjoined them by God. Then Moses eturned to the Lord and said, Why hast thou( O Lord) so evil entreated Verse 22. Verse 23. this people? why hast thou sent me? for sin e the time that I came to Pharaoh, thou hast afflicted thy people, and hast not delivered them. Calvin expoundeth Moses his return to God of his defection and falling Calvin. from his office, as if being affencted with tediousness, he went to crave a dismission. And he blameth him for expostulating with the Lord, and imputing all this evil done by Pharaoh to the Hebrews unto him, yet he correcteth himself and saith, He came grievingly with the complaints of the people, and spake not out of his own sense, yet his bitterness is not altogether excusable, because he repenteth him of his calling, and is moved with indignation, that a matter was committed to him without all success: Thus Calvin. There was no reason indeed, why Moses, things succeeding no better at the first, should take it so heinously, because the Lord had told him, that he would harden Pharaohs heart. But haply he thought, that the case of the Hebrews should have been somewhat amended at his first coming, as Simlerus hath it, yet he saith, that he was too much terrified, and Simlerus. darkened in his understanding by the peoples bitter complaint. Contrariwise. Saint Augustine saith, These were not the words of contumacy and of indignation, August. quaest. in Exod. Ferus but of inquiry and prayer, as appeareth by that which the Lord answered, for he did not hereupon argue his infidelity, but opened unto him what he meant to do, and this is best, and Ferus commendeth Moses herein, Ferus. ●iè Moses cum Deo expostulat, magìs tamen mirando quàm arguendo. as fleeing to prayer. But why doth he call Pharaohs ill entreating of the people the Lords ill entreating of them? Ans. Because the Lords sending of him to Pharaoh was the first cause hereof,& yet of every affliction he is to be looked at as the Author, whosoever is the Instrument. He expostulates with God, ●ut rather by admiring then arguing, as Ferus saith. CHAP. VI. ANd the Lord said unto Moses, Now thou shalt see, what I will do to Pharaoh, Verse 1. with a strong hand he shall let them go, &c. In saying, that he should see, the Lord secretly reproveth his hast, letting Calvin. him to understand, that this deliverance was not to be wrought presently, but in time, that the mighty power of the Lord might be the more conspicuous to all the World: for he would work so, as that Pharaoh should not only be willing with their departure, but urge it, as a thing most desirable to him, and beneficial, the same also was foretold, Exod. ●. 19. but now iterated again for their greater confirmation; of so weak faith are we, that we need to have the same promises iterated again and again And God said, I appeared to Abraham, Isaac and Jacob, by the name of God Almighty, Verse 2. Verse 3. Verse 4. but by my name {αβγδ} I was not known to them. I have also established my covenant with them, to give them the Land of Canaan. For the name {αβγδ} God Almighty, some, saith Calvin, derive it from {αβγδ} a waster, formidable and dreadful, others from {αβγδ} signifying a dug, and some from {αβγδ} and {αβγδ} which is sufficient, and thus the all-sufficiency of God, Calvin. and how he floweth with all good things, shall be set forth. It is taken both ways in the Holy Scriptures, sometimes for a terrible waster, as Esa. 13. 9. and Job 23. it is said {αβγδ} terrified me. But when he comforted Abraham, speaking of himself by this name, he respected not so much his power to spoil, as to Gen. 17. 1. exercise perfect beneficence. So that in saying, he was known to them by the name of {αβγδ}; it is, as if he had said, he shewed, what power he had to defend them, and to fill them with his benefits. Oleaster embraceth both, Oleaster. saying, that he showed himself as a fountain of good, from whom benefits did abundantly flow, as milk from a dug, and as a terrible waster able to take other mens goods from them, and to give them to them, as Labans to Jacob, and the Philistines to Isaac. For the translation ( God Almighty) he dissalloweth, but without reason, seeing to say of God that he is a mighty waster, what is it but to say he is Almighty, seeing his might is infinite? But how saith he, by my name Jehovah {αβγδ} I was not known to them? Ans. The meaning is not, that this name was never heard of before by them: for to Abraham he saith, I am {αβγδ}, and again he thus nameth himself, Chap. 18 and the use of this name was frequent with Abraham. Gen. 12. 13. ch. 24. Gen. 15. Gen. 22. 14. R. Solomon. Sixtus Senensis lib. 2. Biblioth. P. Burgensis. Gloss. ordinar. Gregor. hom. 16 in Ezech. Lyranus. Tostatus. and he called Mount Moriah {αβγδ}. Some therefore hold, that his meaning here is nothing else, but that howsoever he made liberal promises to them of great good, yet he did not actually perform them, for then only is he known by his name {αβγδ} when he performeth what he promised, as he was now about to do. Some, that he gave not the power to work miracles, as to Moses. Some, that he did not reveal himself to them so clearly and distinctly, as to Moses, but that their knowledge of him was more dark and obscure, this being the order which the Lord hath observed by little and little to reveal himself unto his servants. Some, that although they had the name consisting of these letters revealed unto them, yet they had not the knowledge of the true radix thereof, and that hereby the eternal being of God was set forth, as was revealed to Moses, when he told him, that his name was ( I am) at the first. Lastly, Oleaster deriving this name, not from {αβγδ} Oleaster. to be, as all others do, but from {αβγδ} to waste or to destroy, holdeth, that the meaning is, he was not known a waster or destroyer of Nations for their sakes to them, but now he should be known to be such to Moses and to that people in the destroying of the Egyptians and divers Nations more. I do hold both with them, who think that God manifested himself more clearly now then in times past, and that hereby he meant that now he would give being to his promises, which hitherto he had not done. And this comparison is entred into for the greater reproof of the Hebrews; if their Fathers not having so clear light, living long before the time, and no miracles to confirm their faith, yet certainly believed, and joyed in believing, how much might they be ashamed, when they had more means of confirmation, and deliverance was even now at their doors, to be unbelieving and uncomfortable, For the new invention of {αβγδ} to come of {αβγδ}, I can by no means assent unto it, because the Lord himself laid a ground before to find out the true radix of this name, in saying {αβγδ}. For the words following even to verse 9. there is nothing in them, but a commemoration of his Covenant, of his pitying them in their miseries, and Verse 4, 5. Verse 6, 7, 8. a repetition in more words of his promise now to deliver them and to bring them into the Land of Canaan, that they might be his peculiar people, and know what he now spake of, viz. that he was the Lord, whom no power could withstand, and therefore the Exposition may be sought before. Only Verse 8. where we render it, of which I swore, in Hebrew it is, Touching which I lifted up mine hand. The Ceremony used by man in swearing being put for the thing per Anthropopatheian. The main end of all Gods favours towards us, is that we may be his people for ever, and serve him, and know him better, and more confidently believe in him. And Moses spake so to the children of Israel, but they harkened not unto him Verse 9. for anguish of spirit and cruel bondage. Moses having been anew encouraged, goeth joyfully to the people, but they regard not what he saith, partly vexation Ferus. of mind, and partly of body, hindering them from giving any ear. Here was a new temptation offered again to Moses: for seeing the people so ungratefully rejected what he came to speak unto them from the Lord, he might fear that their neglect would now make the Lord to revoke his promise of delivering them. Thus Christ was also rejected by the Jews, but he Simlerus. ceased not to come and speak again and again unto them: Neither must it seem strange to Gods Ministers, if at any time they be likewise dealt withall, neither ought they therefore to give over their office of preaching unto them, but preach still to the stupid, and such as at the first turn away their ears. Then the Lord spake to Moses, saying, Go and speak to Pharaoh, &c. And Verse 10, 11 Verse 12. Moses said before the Lord, Behold, the children of Israel hear me not, and how then shall Pharaoh hear me, who am of uncircumcised lips? Moses being plunged again by the averseness of the people, so that he might think his Legatship now at an end, is here again anew instituted into it. For his pleading that he was of uncircumcised lips; the Chaldee Paraphrast hath it, as before, when he spake of the impediment in his speech, I am slow of speech; the Septuagint, I am of a weak voice: Whereupon Augustine inquireth, whether as this was August. quaest. 17. in Exod. an impediment to him to speak to many people, so it could be an impediment in his speaking to one onely, Pharaoh? and saith, Haply he might not be suffered to come near unto him, but must stand afar off to speak to his Majesty. But the speech, as all consent, is Metaphoricall; as he that is uncircumcised hath some defiling thing that is not cut away, so the uncircumcised in heart or in tongue, or lips, is one that hath some 'vice, defect or impediment, from which he is not purged or healed. He meaneth then, that he was still without that ability to speak which was requisite before a mighty Simlerus. King. Simlerus thinketh, that he said thus, because he was now bidden again alone to go to Pharaoh: but that this was not so, is plain from the next words, Verse 13. and 26. It was therefore spoken rather by way of excuse, as before, Moses being w●●ry now of this business, and therefore willing to understand the Lord, as if he had bidden him to go alone and speak, that he might again excuse himself by his tongue: for which cause the Lord expressly appointeth Aaron again to be his mouth, as he had done before, Chap. 7. 1. Moses, a man in great favour with God, and of great perfections, yet laboureth with one little imperfection which God could easily have taken from him, but would not, to show, that they sometimes, upon whom great things are bestowed, yet are defective in little, that it might appear, that no man can in this life be altogether perfect and wanting nothing, to pull down the pride of the Pere●ius. most dignified, as Pererius himself noteth contrary to the common Tenet of the Church of Rome, that a man may be perfect even in this life. The Law, saith Ferus, and that not unaptly is figured out by Moses: in Ferus. that as he speaking to the Hebrews in bondage, they would not hear him; so carnal men being under the grievous bondage of sin, do neither hear nor regard the Law taught unto them, they are so stupefied hereby. Again, as the Law speaketh good things, but hath an impediment, because it speaketh by figures and shadows darkly and not plainly; so Moses had an impediment in his speech. And the Lord spake to Moses and Aaron, and gave them a command to the Verse 13. Calvin. children of Israel, and to Pharaoh, &c. This is added by way of capitulation, to put a period here to the relation hitherto continued of the Lords speaking and appointing Moses and Aaron again and again to speak to the Hebrews and to Pharaoh, and to bring them out, and therefore Calvin rendereth it, The Lord had spoken to Moses and Aaron; and this capitulation is made here, because he was now to pass to the Genealogies of Moses and Aaron, and of the children of Israel, who were at this time to be delivered, as followeth. These are the heads of the house of their Fathers. The sons of Reuben, Hanoch, Verse 14. Verse 15. Pallu, Hezron, Carmi, &c. Because many and great things were done by Moses and Aaron, which should afterwards be related, their genealogy is here set down, as Calvin hath it, that it might appear, that they came of Abraham, Calvin. contrary to the reports of some who have written otherwise. And because they came of Levi, the third son of Jacob, the children of his two elder brethren Reuben and Simeon are first set down, v. 14, 15. and then in his order the Genealogy of Levi. Although Moses was now raised to the highest dignity, yet in humility being to writ his own Genealogy, he would first touch the children of the elder brethren. And it is to be noted, that he goeth no further here, but to these three, who were in times past most hardly censured Gen. 49. by their father, to show, that although their wickedness was great, yet they were not cut off from having their Tribes, as well as the rest. And his purpose being to declare more fully, who Moses and Aaron were from their original, and not to draw the lines of all the Tribes here, having come to their Tribe, he cutteth off his genealogical discourse, reserving the rest to be spoken of afterwards in a more fit place, and nameth no more as heads of their fathers houses in speaking of Reuben and Simeon, then those that came into Egypt with them, as we may see, Gen. 46. But coming to Levi, of whom Moses came, he saith more largely, These are the names of the sons Verse 16. Verse 17. of Levi, Gerson, Cohath, Merari; and the yeeres of the life of Levi were 137. The sons of Gershom, Libni, and Simei, &c. v. 18, 19. The age of Levi is here set down singularly, and then of Cohath his son, and Amram his son, of whom Moses came, because this Tribe was now singularly preferred, that the reckoning of years might be made hereby, as the chief. Levi then being elder then Joseph about four years was about 43 when he came into Egypt with his father Jacob, wherefore when he had attained to 137, the people had been in Egypt 94 years, and Cohath his son being one of them that came then into Egypt with Jacob also, although he were but a year old at that time, living 133, made up in his life-time but 39 years more, and Amram who lived 137, but begot Moses, Anno 77 of his age, but born 14 years before Josephs death, according to Eusebius but 71 Euseb. Chronic. years more which being added together make onely 204, and then Moses his time 60 years, subtilest his father lived, being deducted, onely 20 years more of his life are to be added, and then the whole is 224, or otherwise reckoned, as I have shewed upon Gal. 3. 17.( 214,) and upon Gen. 15. 15.( 215,) where also the computations of these years are examined. And Amram took Jochebed his fathers sister to wife, &c. What is to be Verse 20. thought touching this marriage, see before, Exod. 2. 1. And Aaron took Elishaba the daughter of Aminadab, the sister of Naasson Verse 23. Simlerus. to wife, &c. The marriage of Aaron with the Tribe of Judah is set down, to show the joining together of the Priestly and Kingly family, so Jehoiada the High Priest married afterwards the sister of Joash the King, and Zachariah the Priest had Elizabeth to Wife, who was Kins-woman to the virgin Mary, who was of the lineage of David. For the Tribe of Levi having none inheritance, when the land of Canaan was divided, was not tied from marrying into other Tribes, as they were, that their inheritances might not be confounded together, but kept distinct from generation to generation. This is that Aaron and Moses, &c. Here in many words the persons and office Verse 26, 27 Verse 28, 29 committed to these two are described after a view given of their Genealogy. And these things are inculcated, to set forth the grace of God the more in delivering the children of Israel by two such mean persons. For what were they to do this so great a work, especially Moses labouring with Verse 30. Calvin. such an impediment in his speech, as is again commemorated, Verse 30? And what were they to govern and led so numerous a people? Moses therefore in making these repetitions, would have them doubtless to look up to God, as the Author of all good unto them, and wholly devote themselves to his service: to this effect Calvin. CHAP. VII. ANd the Lord said to Moses, Behold, I have made thee a God to Pharaoh,& Aaron Verse 1. thy brother shall be thy Prophet. A like speech is used before, Exod. 4. 16. He shall be a mouth to thee, and thou shalt be a God to him, speaking of Aaron, for Aaron was his Prophet, none otherwise, but because as a Prophet hath that revealed to him; which he is to speak from the Lord, so from Moses was revealed Verse 2. to Aaron what he should say, as is shewed, Verse 2. which is added, as an Exposition of this. But as he was there made Aarons God for Revelations, so here he is made Pharaohs God for the confounding of him and his forces, because as by God who alone hath power over Kings without all force of arms, so he should have power over Pharaoh. And this is aptly spoken here, as answering to the plea of Moses, fearing that he should do no good with Pharaoh in this matter, because he would not hear or be moved by him being of uncircumcised lips: for what could better be opposed against that, then this, I have made thee Pharaohs God? as if he had said, thou shalt not need to fear him as thy superior, for I will instruct and furnish thee with greater power then he hath, so that he shall not be able to withstand thee any more then a mortal man is able to stand against the eternal God. To this effect Ferus. O thou of little faith, what dost thou fear? Who is more Ferus. powerfull the King or God? Let him then be as great a King as he can, yet thou shalt be greater, for I have made thee a God unto him, he shall not be Rupert. lib. 1. in Exod c. 26. Ecce ego extollam te supper altitudinem nubium, faciámque and Deum, non quem ille fideliter adoret, said quem serviliter formidet. Verse 3. able to hurt thee, but thou him, and therefore he may fear thee, and not thou him, whereby we may see the preferment of humility in Moses, seeing that he humbling himself as vile and unworthy was thus graced by the Lord. Excellently Rupertus; Because thou art the meekest amongst men, and judgest thyself unworthy to speak to Pharaoh, and thus casteth thyself down to the dust, behold, I will lift thee up above the height of the Clouds, and make thee a God, not which he may humbly adore, but which he shall servilely fear. But I will harden Pharaohs heart, and will multiply my signs and wonders in Egypt, &c. Of all this passage, Verse 3, 4, 5. see before, Chap. 3. 20. Chap. 4. 21. Chap. 6. 1. Onely here it is moreover added, The Egyptians shall know that I am the Lord. Before he had said, the Hebrews should know, that he was the Lord their God, Chap. 6. 7. they should know it by being more confirmed in their weak faith to their comfort, but the Egyptians should know it, when as madly having striven against his will, they should find to their smart, that they had not fought against men but against God, and experimentally Exod. 14. 25. know, that there is no power against the Power of God, being at the point of utter perdition, and hereby escaping, but then being plunged into it. And so shall all Atheists and Reprobates know one day, that the Lord is God, against whose will they have hardened their hearts, to their greater horror. And Moses and Aaron did as the Lord commanded them. As hitherto Moses Verse 6. had been slow and backward, so now the Lord having put life and courage into him, he failed not afterwards in every thing to execute his command, wherein he doth arrogate nothing to himself, but ascribeth all to God, from whom it was that they did any thing, and all that they did was but obeying Calvin. his commands, the whole device and work of deliverance was from God alone. And Moses was fourscore years old, &c. In the Hebrew, it is the son of Verse 7. 80 years by an hebraism. The age of them both is set down to show under what aged and worn out Leaders God brought forth his people, that his power might be the more magnified, as whereby alone, and not by any arm of flesh this was done. Then God bade Moses, that Aaron should cast down his rod before Pharaoh, that Verse 8, 9. it might be turned into a serpent, which be did, and the enchanters of Egypt being Verse 10, 11 Verse 12, 13 called by Pharaoh, did likewise, but Aarons rod devoured their rods, and so he was hardened against harkening to them. The Lord knew, that Pharaoh would ask a sign, and therefore he biddeth, when he did ask to show this sign, which Simlerus. had been done in other places twice before. We red not, that he did ask any, but it is to be conceived, that this is passed over, as taken for granted by reason of the words of the Lord used before. Haply Pharaoh thought by demanding a sign to put them to silence, but that he might be the more justly condemned, for not believing, when at his own request a sign was shewed, the Lord ordered it thus, that when he asked, a sign should be given. For the mystery in this sign, see before where it was first done. The enchanters are called wise-men, Sorcerers and Magicians, in Hebrew the first word is {αβγδ} wise-men, whether in divine, civill or artificial things, the second word {αβγδ} which cometh of {αβγδ}, to deceive the sight, so that a Sorcerer is one, that maketh things to appear to the eye in another form: the third word is {αβγδ}, turned by some Genethliaci, Arioli; by others, Necromantici. Rab. Levi saith, They are those that by the use of natural things do R. Levi. wonders, or seem to do wonders, whilst their subtlety is not perceived. R. Saadias deriveth the word from Cor and Athum, a hole and secret, because R. Saadias. they did shut some man up in a secret place, and so when they enquired touching any thing he made answer, and other standards by were deluded, and sometime they would shut one thus up in a Sepulchre. That whereby they are said to have done the like, is {αβγδ}, this Aben-Ezra deriveth Aben Ezra. from Lahut fire, or the blade of a sword, and turneth in the brightness of arms, for Sorcerers used not only words, but certain sacred things in their incantations. Others turn it, enchantments; the Chaldee Paraphrast, susurrations. Some will have the versatile agitation of Sorcerers, which is as Calvin. Simlerus. Gladius versatilis, whereby they show by a slight, one thing for another, set forth hereby. Thus Simlerus. Iosephus saith, that these Magicians, for so was their Joseph. common name, were Priest, s, who were such for the opinion of wisdom amongst the Egyptians, as the Brachmans amongst the Indians, the Gymnosophists amongst the Ethiopians, the Philosophers amongst the Grecians, and Prophets amongst the Jews. They are said by the Chaldee Paraphrast to have done the like by their susurrations, because as the word turned magi, signifieth secret, so the words sung by them were uttered whisperingly, that the standards by knew not what they said. For the manner of Phardohs proceeding in calling for them, Josephus saith moreover, that the King seeing Moses his Rod turned into a Serpent, called him a wicked run away of Egypt, that having in times past learned the Art magic there, came now so confidently to deceive him thereby. And he said, that he had Priests also, who could show the same signs. But Moses nothing moved hereby, saith, I am not ignorant of the arts of Egypt: but what I do, is so much more excellent then theirs, by how much divine things excel human, and now I will show, that what I do is from God, and no deceit; whereupon his rod went to theirs, one after another, and devoured every one of them. Who these Magicians were by name is not here set down, but by Saint Paul they are said to be Jannes and Jambres. These two, saith Numenius, were 2 Tim. 3. 8. Numen. Pythagaric. lib. 3. de bono. Pallad. in vita Maca●●i. so powerful in their art, that they alone were thought the only men that could resist Moses. Palladius saith, that they were Brethren, and that for the excellency of their skill, they were in greatest authority in Egypt, and that they made them a Sepulchre in a Garden, a most pleasant place, with great cost, and laid up much Treasure there, which was afterwards kept by Devils. It hath been an ancient opinion, that Zoroastres, otherwise called Cam, was the first inventor of this wicked art. Cassianus saith, that Adam first received Cassian. Coll. 8. c. 2. the knowledge of the stars and of sublunary things from God, all delivered the same to Sheth, which he and his posterity kept undefiled, till their mingling in Marriages with Cains issue, using that skill only in the worship of God, and for the common good. But this mixture being once made, it was derived by the instinct of the Devil to profane& hurtful things,& maleficious Arts and Sorceries and Magical superstitions were out of it instituted. And as we have by old tradition, Cham was infected with this depraved skill, and therefore before the coming of the flood, he took care to preserve it, and engraved it in plates of Iron placed upon Pillars of ston and Brick, thus transmitting it to posterity. He is said to have been born laughing. What wonderful things may be done by Art magic, I will not stand here to dispute, in many the sight is only deluded, but often-times, as the devil can by his skill and power being an angel, wonderful things are by these his Instruments by his help done indeed. For there is admirable virtue lying hide in certain Waters, Juices, Gems, Stones, Wood and living creatures, yea and in mens bodies, of incredible operations. And these, wherein they lye hide, how to be compounded, and at what times are known to the devil, and he can carry them unseen of men, whither he will with wonderful celerity. Any thing then that may be done by natural means, although we are ignorant how he can do, but no miracle, which is altogether supernatural. See my Expos. Math. 24. 24. August. ibid. Touching the wonders done here by the enchanters of Egypt, both in turning their Rods into Serpents, Joseph. lib. 2. Antiqu. Justin. Martyr. tertul. lib. de anima. Gregor. Nyssen. Rupertus. Theod. quaest. 18 in Exod. August. lib. qu. 83. in quaest. 79. Tho. Aquin. part. 1. qu. 114. artic. 4. Lyranus. Tostatus. Cajetan. and water into blood, &c. If it be demanded, whether the sight were only deceived, or these transmutations were truly made? Some hold that they were no true mutations, but only a delusion of the sight: as Josephus who saith, that the Serpents of the magicians crept after the manner of true Serpents, but indeed they were delusions, so likewise Justine Martyr responsione ad quaest. Orthodoxorum qu. 26. and Tertullian, Greg. Nyssen, Rupertus, &c. But others hold, that as the Rod of Moses was truly turned into a Serpent, and water was by him truly turned into blood, &c. so the mutations made by them were true, as Theodoret, Augustine, Thomas Aquinas, Lyranus, Tostatus, &c. and some holding, that these were true Serpents, yet seek another way out of their coming thither, viz. the Rods being invisibly taken away, and the Serpents brought suddenly by the devil in the room of them. But then there was no true change, as these learned Writers maintain. I hold with them, that are for a true change. 1 Because as it is said of Moses his rod, that it was turned into a Serpent, so it is said of theirs, whereas if a show of a change only had been made, some touch would have been given thereof. 2 Because the devil would now doubtless use his uttermost power against Moses, and therefore if he could produce by any means true Serpents, he would not make shews only, lest being detected in his fraud by Moses, his Instruments should have been confounded. 3 Because when Moses had turned the dust into lice, they could not make any true change here, but an end was put now to their magical power, whereas if in the other things the sight only had been deceived by them, they could have done it in that also. Or if they had brought the Serpents suddenly thither from some other place, they could also have done the like for lice. But how could a rod by any diabolical power in so short a time be turned into a Serpent? Ans. By bringing such Agents and Patients together, as were fit to produce it, which although we know not, yet they are very well known to the devil, for he can tell out of what Serpents are produced, and with wonderful celerity effect such a production. And time he had to bring such matter to the enchanters rods subtilest Pharaoh was sending for them and they coming, and to make it ready for this production. If it be demanded, why the Lord would permit the devil to do such wonders? I anwer, he permitteth this oftentimes to try the faithful, and that the Reprobate might by such strong delusions be carried away from the truth, which they never loved. If Pharaoh had not been blinded with malice, as well as by his enchanters gestes, he might easily have perceived God to have been with Moses, in that his rod devoured the rods of the enchanters, and that neither he nor his could stand against that God, in whose name Moses came unto him, in that they were now overcome in their own profession, but especially when they could not produce lice, but acknowledged that to be the finger of God. Theodoret yieldeth another reason of Gods permitting these enchanters to Theod. quaest. in Exod. do such wonders, viz. to punish Pharaoh the more by their water turned into blood, and frogs, and hereby he plainly differenced Moses from them against the calumny of such, as say that Moses was a Magician, because he both brought plagues and took them away, and produced lice out of the dust, which they could not do. So likewise, saith Chrysostome, None can say, that Chrysost. hom. 46. in Act. Apost the Apostles were impostors or Sorcerers, because they withstood Simon Magus, and other such kind of men, as Moses did the enchanters of Egypt, and they were confounded before them. Then Moses is bidden to go to Pharaoh in the morning, when he came out to the Verse 14, 15 Verse 16, 17 Verse, 18 19 Verse 20, 21 Verse 22, 23 Verse 24, 25 River, that is, to Nilus; and again to require leave for the people to go, and if he yet denied, to smite the River with his rod, which he did, and the water was turned into blood, and so was the water in all pounds and Vessels, and it stank, and the fish died. Then the enchanters being called for, do the like, and Pharaohs heart is hardened, and this plague lasted seven dayes. Hitherto the Lord had dealt with Pharaoh without doing any hurt unto his land, but now he beginneth to show signs for his punishment. The plagues wherewith he smote him were ten, neither more nor fewer, because this is a full number, and when afterwards he gave ten Commadements to his people, they might remember these ten plagues, and so considering how full the Lord was of plagues for such as offended him, more carefully flee all offences against them. As the sins of the Egyptians, saith Philo, were come to the full, so that animadversion of God against them was every way Philo lib. 1 de vita Mosis. full and perfect. And it is worth the nothing, to show the fullness of their punishment, that they were punished by all the Elements: the earth, when the dust of the earth was turned into lice; the water, when that became blood; the air, when the north-wind brought caterpillars upon all their land; and the fire, when a hail was sent mingled with fire. They were also punished in all their senses, their seeing by the three dayes darkness, their tasting and smelling by the water turned into blood which stank, and was most distasteful, their feeling by the lice and sore ulcers, and their hearing by terrible Thunder-claps. They were plagued by God, by men, Moses, and Aaron, by Angels and by all creatures, with which hard-heartedness hath been at any time punished, Frogs, Grasse-hoppers, caterpillars, Hail, and unto outward judgements was added inward terror of the mind. And they sustained loss in every kind, in their corn, fruit, cattle, fish, children, gold silver, and household-stuff, and finally, they lost their lives in the Red-sea. Of these plagues it is spoken again, Psal. 78. v. 43. and Psal. 105. 26. But there they are said to have been done in the land of Ham, and in the field of Zoan, but Egypt is called the land of Ham, because Misraim a son of Ham possessed it, and gave the name unto it, and Zoan was the Metropolitan City, the seat of the King, and therefore it is singularly name, because first and chiefly smitten, and from thence the plagues went all over Egypt, onely the land of Goshen, where the Hebrews dwelt excepted: for by their being excepted, Chap. 8. &c. it is plain, that their land was not smitten at all, but at the fourth plague they begin first to be expressly excepted, because then the enchanters of Egypt did no more the like. Aug. Quest. 26. in Exod. If it be demanded, whether the Egyptians dwelling together with the Hebrews in Goshen were not free also from these plagues? I answer, from some of them they must needs be free, yea from most, but onely those, whereby mens persons were smitten, as the biles and lice, and the slaughter of the first-born, and haply the hail and fire killing men and cattle abroad. Saint August. Quest. 44. in Exod. saith, that they were smitten with none other plague but the last in their first-born, but Tostatus, because they alike hated the Hebrews, that they suffered by all these plagues as other Egyptians did. I see no reason to hold with either of them, but as hath been already said. For the reason brought by Tostatus, from their hatred against the Hebrews, the cause expressed of Gods smiting that land now, was not that, but Pharaohs refusing to let Gods people go. The Hebrews Hebraei. in their greater Chronology, say, that these plagues lasted twelve moneths from the beginning to the end of them, some distances coming between one and another, and this is followed by Genebrardus in Psal. 104. How long time they lasted we cannot certainly say by the sacred History: for hereby, if one followed immediately after another, they were all finished in 28 dayes, as will easily appear to him that computeth the times. If it be demanded, why God was so long in bringing plagues upon the Egyptians, when as he could suddenly have destroyed them all by one plague? I answer, partly for his mercy, because he would give them time to repent, and partly that his destroying of this mighty and flourishing Nation might be the more remarkable to the greater glory of his power, and for a warning to other wicked Nations to repent for first judgements, lest going on in sin, judgement be brought upon judgement to their utter destruction also. And hitherto of the plagues of Egypt in general. Touching this first plague, The Lord, saith Philo, did first punish the Egyptians in the River Nilus, because they gloried greatly therein, as being the cause of all fertility to their country, and therefore gave divine honour unto it, and there celebrated many Ceremonies of impiety both about the worship of their God Apis and of Philo. P●i●. lib 8. c. 46. Solinus c. 35. Theod. quaest. 19 in Gen. Flavius ille in singuinem mutatus conquerebatu● decaede puerorum per Aegyptos commissa. Philo. joseph. lib. 2. antiquit. Crocodiles, as Pliny and Solinus writ. They greatly gloried, saith Theodoret, in the River Nilus, accounting it as God, because it was to their land, as the Clouds of heaven: for which cause God first punished them herein, and because they had drowned the Hebrews children therein, whose blood did now as it were appear, and call for revenge. This plague of turning water into blood, saith Philo, was a means to kill up so many men, that perished with thirst and with the stink of the dead fish, that the living were scarcely sufficient to bury the dead. And Josephus saith, that if any tasted of the water now, he was taken with a sharp pain, but to the Hebrews it was pleasant and good, as before. I cannot think with Philo, that so many men died of this plague, for then it would have been recorded by Moses himself, and the Egyptians would then have been ready to urge them to depart, as when their first-born were slain. Moreover, it is said, that they digged for water to drink during this time, v. 24. The River Nilus now turned into blood, saith Philo, was blood as far as from Ethiopia to the Sea, that is, from the rising thereof unto the end: but we have no warrant for this here, neither is it probable, because the Lord would punish the Egyptians onely, and not other Nations also. The consideration of this River flowing out of Ethiopia through Egypt, maketh the miracle the more manifold and unsuccessful, in that the change into blood must needs so be yielded to have been not at once onely, but all these seven dayes still, as any water came down, it was continually turned into blood. The perishing of the fish hereby was a grievous loss to the country, because they lived much hereupon. But the greatest question here is how the Magicians are said to do likewise, considering that all waters being turned into blood, there was none left for them to turn also? To this divers answers are invented by divers. Saint Augustine hath August. quaest. 23. in Exod. Epist. 7. two, one that the enchanters did not this, till after the seven dayes ended; and the other, that they might have water fetched from Goshen, where the Hebrews dwelled. He also saith, that the sweet waters onely being turned, the Sea-water which was not far off might soon be fetched for the Magicians to Theod. quaest. 20 in Exod. Justin Martyr respons ad 27 qu. orthodoxor. try their skill upon, and this answer hath Theodoret also. Justin Martyr hath a fourth answer, viz. that the water turned by the Magicians might be that in pits digged now by the Egyptians to drink. It may suffice to answer any of these ways, but I do specially approve of that of water brought out of Goshen, or from the Sea, if they had tarried till the end of seven dayes, or till the Egyptians had been forced by digging to seek water for their need, Moses had had too long a time to triumph over them. Others have devised other answers, but most improbable, as the Hebrews, who think that the River-water onely was turned into blood; and some others, who think that although Hebraei. it be said, all pounds and Vessels having water were turned, yet here and there one might escape; and Cajetan, who thinketh that there might be water in Cajetan. Tostatus. Lyranus. brazen, and gold, and silver Vessels not turned; and Tostatus and Lyranus, who think that the Devil might suddenly bring them water invisibly; and others lastly, that think they might by their Art magic turn some water again to that it was before, and then make it blood. But this is the most improbable of all, that they should have power to alter Gods Works. And if the Devil had brought them water, as mens eyes were held when it was brought, so they would doubtless have thought that their eyes were onely deceived in the change. For the three former solutions, they are either directly against the text, or by consequence. Some think, that all the waters even in Goshen also were turned into blood, but being drawn and used by the Hebrews, they were sweet, and distasteful to the Egyptians onely, as may be gathered out of the saying of Josephus before, and if we receive this, and it is most consonant to the History, telling that all the waters in Egypt were turned into blood, not excepting that part which was called Goshen, then it must be held that the water turned by the Magicians was brought from the Sea. For the time that this plague lasted, it is said to be seven dayes, yet Eusebius expounding these seven dayes of the time passing between this plague and Eusebius Casariensis. the next, will have the continuance of this but one day: but so the plague had been very small, and their thirst could not have been so great in so short a time. How this plague ceased it is not said, but Philo saith, that Moses was Philo. Iosephus. sought unto by the Egyptians; Josephus, that Pharaoh when he saw that there would otherwise be none end of his peoples miseries, gave the Hebrews leave to go and sacrifice, and so it ceased, but immediately he hardened himself again, and would not suffer them to go. Tostatus saith, that it continued Tostatus. till another plague was sent, and then ceased, and this is most probable, because if it had been done, as Philo or Josephus say, Moses would have remembered it here as well as afterwards in speaking of other plagues, and showing how they ceased. Or it may be thought, that God not purposing to destroy the Egyptians by this first plague, when it had rained a sufficient time, ceased it again, purposing shortly to bring another. For the mystery of this first plague, it is by Augustine, and after him by Ferus applied to the August. princip. Tom. 9. sin against the first Commandement, as the other are to the rest, the ten to the sins against the ten Commandements. For this first, as all things were made out of the water, so all things are made of God, rightly therefore typified by the water, and water turned into blood setteth forth carnal men darkened in their understanding, as touching the knowledge of God, and so transferring his glory to carnal and corruptible things. Thus Augustine and Ferus saith, As it is an horrible thing to see water turned into blood, so it is Ferus. horrible to see God turned into an image much more, and his glory thus transferred to creatures. And hereby is showed, that to those that thus debase God all things are turned to blood, that is, to destruction, as all things turn to good to those that love God, as Saint Paul teacheth, Rom 8. 28. CHAP. VIII. HEre the Lord appointeth Moses to go again to demand leave of Pharaoh for the Verse 1, 2. Verse 3, 4. Verse 5, 6, 7. Theodoret. people to go, and to threaten a plague of frogs, if he denied, that should come into his house and bed-chamber and bed, &c. This plague of frogs croaking and crawling about in all places, saith Theodoret, was a fit punishment to put them in mind of their sin in stoping their ears in times past against the pitiful cries of the Hebrews children, when they drowned them: for children go upon all four like unto Frogs. And it is to be noted, that here again their punishment cometh from the waters, whereby they had sinned most heinously, as was shewed before, for he sa●th, the River shall swarm with Frogs, the Hebrew word is {αβγδ} signifying to multiply after the manner of fishes and creeping things most abundantly. Now it is commonly known, that Egypt lying low by a great River, and many ditches of water derived therefrom being in every place, abounded always with Frogs, insomuch as that they worshipped the bide called Ibis, as a God, for devouring of the Frogs, that so much amnoyed their country. But ordinarily they were brought forth by degrees, and kept about watery places only, the abundance of them not being so great, as to fill mens houses also: but now by Gods power they are suddenly thus multiplied, and come out of their bounds into all places. If this shall seem to have been no great Athenaeus l. 8. c. 2 Varro. judgement, Varro telleth of the Attariots in India, that they were compelled by Frogs to leave their country, and to seek another, and some people likewise about Peonia and Dardania, and a certain City in France, saith he, was forsaken by the Inhabitants because of Frogs, and a people called Abderitae, were driven from their houses by Frogs and Mice. God in causing Frogs Orosius. lib. 3. Calvin. now to come so abundantly out of the River shewed, that he had hitherto by his providence restrained them from so greatly annoying Egypt, and the Egyptians could not but be much vexed to see themselves overcome by so contemptible a creature: thus Calvin. The Hebrews say, that the frogs did not only go into their houses, but into their bodies by their mouths, when they were asleep, but this is fabulous. Philo and Josephus say, that they could go Philo. no whither, but Frogs were still in their way, and the waters did so abound with them, that they were infected with a filthy slime coming from them, and with their croaking ceased not night or day to molest them, neither could they make ready any thing to eat, but Frogs were seen in it, so that the annoyance by them was intolerable. If it be demanded, how the Magicians could do the like, seeing all places were already full of frogs? August. qu. 23 in Ex. answereth, that they might bring some in Goshen. Then Pharaoh called Moses and Aaron, and said, Pray the Lord to take away Verse 8. the Frogs from me, and my people, and I will let the people go that they may sacrifice, &c. By this speech of Pharaoh speaking of himself and his people, the Egyptians, it appeareth, that this plague was upon the Egyptians Calvin. only, and not upon the Hebrews. As Pharaoh here is affencted with Gods judgements for the present, and humbleth himself, but being delivered, returneth to his vomit again: so do all Hypocrites, and this sheweth an hypocritical penitentiary like Pharaoh, and such the Israelites are shewed by the Psal. 78. 34. Psalmist afterwards to have been also. If it be demanded, why Pharaoh did not crave as well that the first plague might be removed? It is answered, that it was not so grievous, because thereby they were not so punished, but that they could use some means to be supplied with water, as by digging, and the richer sort had wine to drink, but by this of frogs they were so punished, Ferus. as that they could by no means help themselves, and the Magicians, that brought frogs also in some places, had no power to help them by taking them away in any. And Moses said, Glory over me, and say, when I shall pray for thee and for thy Verse 9. servants, &c. v. 10. And he said, To morrow, &c. Pharaoh had hitherto gloried in his own power, and in his Magicians, now Calvin. seeing his glorying in them was vain, Moses biddeth him to glory in him; for when at his command Moses should pray, and Frogs should be taken away, he might well glory, that he had such a man in his kingdom, as by whose prayers he might be delivered from this great judgement: so that in this speech there is a secret Antithesis to his glorying in his Magicians, and bearing himself proudly upon his power, as if he had been able to contend with God. To glory in Moses then is, to glory in his Patronage, and to count it a great happiness that he did interpose himself by Prayer to reconcile the Lord again unto him, and hereby it was not derogated from Gods glory, but Pharaohs pride was abated, and God was glorified, whilst he acknowledged no means available to save him and his people, but Gods mercy, and therefore sought the prayer of his servant unto him. Thus Calvin, who also saith, that some expound it of an honour done to Pharaoh by Moses, in that he biddeth him; appoint the time; and some, that Pharaoh should safely glory, when the Frogs were taken away, but he rejecteth the one, and is not satisfied in the other. But the words seem plainly to put us upon this Exposition, Take this honour over me to command, and appoint me the time to pray. The Chaldee Paraphrast rendereth it, Take power, Tremelius saith, that both Chaldee Paraphrast. Tremelius. he yielded in these words, this honour and power to Pharaoh to set the time, and withall touched Pharaoh by the way, who had hitherto gloried in his Magicians. Neither was this a presumption in Moses to offer the taking away of this plague, when he should appoint, for he knew that he had this power given him of God, and was herein moved by the secret instinct of Gods Spirit, that Pharaoh might know, that as the bringing of these Frogs was merely by a divine power, not tied to any observation of time, so should the taking of them away be also, and thus be left without all excuse. And he saith, that they should remain in the River only, that is, in and about it, as in times past. If it be demanded, why Pharaoh appointed the day following, and not the present? Calvin answereth that they are deceived, who think Calvin. these words, to morrow, have reference to the removal of this judgement, for hereby is appointed the time, when he would let the people go to do sacrifice, and he appointeth it ( to morrow) that he might gain time. But all others, that I have seen, expound it of the time of removing this plague, yielding this, as a reason of his delay, that he might see, whether Moses wrought by enchantment or no, because if he did, he thought it might cease before the next day of itself. For the Magicians used to look at certain Constellations, whereby they knew the time of the determination of evils, and haply he might think, that Moses by such skill saw the time of the cessation of this to be at hand, and therefore so confidently offered to intercede for the removal of it. According to the time set by Pharaoh, the Frogs at the prayer Verse 12. Verse 13. Verse 14. Verse 15. of Moses are taken away, being killed in every place, and their very great abundance appeareth in this, that they were gathered upon heaps: in the Hebrew to express it the more, it upon heaps, heaps, and they stank, to show, that they were Frogs indeed, but Pharaoh again hardened his heart, and would not let them go. If any man shall ask, why the Egyptians would not kill up these poor creatures themselves? I Answ. They multiplied so uncessantly, that it was impossible: so it is commonly known, that the Bishop of Mogucne was followed by Mice into the midst of the Rhine, and eaten up in a Tower there called to this day therefore the Tower of Mice. See also two other like Examples, Jam. 5. D. 4. By these Frogs August. Princip. Tom. 9. Augustine understandeth mystically Philosophers and heretics, who teach vainly touching God and Jesus Christ, being good for nothing, but to fill mens ears every where with an horrid noise, as the Frogs did all parts of Egypt;& so this plague setteth forth the sin against the third commandment, Ferus. forbidding the taking of Gods name in vain. Ferus also following the same Allegory saith, Because, God having given us our tongues to bless him withall, we contrariwise speak vanity, he hath punished us with heretics, Arrius, Pelagius, &c. filling our ears with vain disputes and clamours, like Rupertus. Gregor. Nyssen. de vita Mosis. Frogs. Rupertus applieth it to vain and prattling Poets. Gregor. Nyssenus to voluptuous persons and dissolute livers, who talk filthily and offensively. Frogs may well resemble heretics, for by Frogs such are also set forth, Rev. 16. 13. Then Moses and Aaron are commanded to turn the Dust into Lice, which Verse 16, 17 Verse 18, 19 the Magicians attempting to do, were not able, but confessed it to be the finger of God. And Pharaohs heart was hardened. Hitherto have been plagues with warning before given, but now without; because the same thing had been hitherto demanded with a threatening added Simlerus. in vain. The former plagues were by the water; this is by the earth, wherein the Egyptians had further sinned against the Hebrews by compelling them to make Brick out of the earth. The word {αβγδ} Chinnim, translated ( Lice) signifieth a most pestilent kind of lice, as Fagius saith, or both lice and other Fagius. Philo. like animalcula, gnats, pleas, noisome worms, and asyli. Philo saith, they were very little creatures, which crept about the skin, entered into the ears and nostrils, causing an hurtful& troublesone itch in all parts, and were greatly offensive to the eyes. Josephus calleth them lice. The Septuagint render it {αβγδ}, and after them the vulgar latin, Sciniphes, which seemeth to be taken from the Hebrew, as which could not be sufficiently expressed by any one word in another language: the Chaldee, ( Calmeta) Origen hath it Sciniphes, saying, that Origen. in Exod. it was a certain little creature flying in the air, being so small, that it can scarce be seen, but it boareth the body, where it lighteth with a most sharp sting. Some think it a creature never seen before, but made now to punish the Egyptians, and that it cannot be a louce, because that is bread of mans body, but this of the dust of the earth. But who can say, that God cannot bring lice out of the dust, when it pleaseth him? Let the Reader follow which Exposition liketh him best. If they were lice or what little contemptible creature soever, they were sufficient being sent of God to destroy Pharaoh, as lice ate up Herod, Act. 12. and the other Herod, that slay the infants, and Sylla. But why could not the enchanters produce lice as well as frogs? Rupertus saith, that they did produce them, but because they did not bite as well as Rupert. lib. 1. in Exod. c. 23. the lice produced by Moses, they were discovered to have hitherto deceived the sight onely, and not to have done any thing in truth, as Moses had done. But something here said is contrary to the text, for although it be said, That they did likewise with their enchantments to bring forth lice, yet it is added, but they could not; Wherefore no more is to be understood by the first words, but that they endeavoured to do likewise, but were not able. Indeed, if they had done nothing truly before but made shows onely, this may be a good reason why they could not now do so any more, because the lice were felt in their biting. But it hath been already shewed, that it is most probable, that they did the other things truly, and therefore this reason cannot hold. The Hebrews say that the Devil cannot produce any living thing less then a grain Hebrews. of Barley, and therefore although he could cause frogs, yet he could not cause lice. But this is a mere imagination, for by this reason he should afterwards have made caterpillars and grasshoppers, which were greater, whereas he could after this do nothing more. Some say, that their enchantments were not fitted to bring forth such an effect, but this is unlikely, seeing the Devil is present by pact at their incantations to do for them any thing which they desire without limitation, if God restreineth not his power. The best reason is that of Calvin, Simlerus, and others, that God now began to restrain the Devils power, and he restrained it in the least things for their Calvin. Simlerus. greater confusion. Saint Augustine inquiting the reason, saith, None can be yielded, unless haply August. quaest. 25. in Exod. the mystery of the Trinity be hereby set forth, because this was the third plague, and that no worldly wisdom can search into this, might be hereby set forth. The Heathen Philosophers knew somewhat touching God, but they could not attain to any but a little obscure knowledge of the Trinity, as the Magicians when they came to the third plague, could do nothing herein, and this may be a mystical reason hereof. The Magicians having tried their skill, in vain confess, and tell Pharaoh that this was the finger of God, that is, done by a divine power, as the Phrase is afterwards used in the Gospel, and elegantly the finger is name, to show that the least power of God is incomparable by any other power whatsoever, and is sufficient to do most Luke 11. mighty acts. Pharaoh hardening himself after this, bewrayeth his intolerable malice, and all his resistance afterwards was a plain fighting against God, there being no colour of being deceived. If it be doubted, how they were brought to speak thus? It is most probable, saith Calvin, that they were Calvin. sharply reproved and much urged by Pharaoh, because they did not this; wherefore in excuse of themselves, they say, This is the finger of God. By the Divine Power the finger of God here is expounded, by the Hebrews generally, the Greek expositor, Tostatus, Cajetan, and also Rupertus; although Tostatus. Cajetan. Rupertus. Rupertus embraceth withal another Exposition, understanding by the finger of God, the Spirit of God, because the finger of God spoken of, luke. 11. as whereby Christ cast out Devils, is in other words set forth, Math. 12. to be the Spirit of God. And excellently is the Spirit of God set forth by the finger of God. 1 Because he proceedeth from the Father, as a finger from the hand. 2 As there be many fingers of an hand, so many be the operations of the Holy Ghost. 3 As the left hand hath as many fingers as the right, so there is no less need of grace patiently to bear adversities, then moderately to use prosperity: but he saith, that Caiaphas like the Magi said herein, they knew not what they meant, onely to speak of the power of God, but unwittingly they were guided so by God, that they spake of his holy Spirit. And of the Spirit Augustine also understandeth it, and Jerome in Math. 12. August. Hieron. and other Fathers. But I embrace the Exposition before delivered. If it be demanded, how the Magicians confessing the true God here, could be brought afterwards again to withstand Moses,( for that they did is intimated, Chap. 9. 11?) I answer, This confession was sudden like a flash of lightning, extorted at this time from them, but the remembrance of Gods power soon vanishing out of their mindes again, they were put on afresh to resist Moses, as Pharaoh having spoken of praying to the Lord one day, had the next day forgotten him again. Lyranus thinketh, that they meant not God when they Lyranus. spake so, but the Prince of Devils, by whom they made Pharaoh believe, that Moses wrought, for Devils are wont by their followers to be called gods: but this is improbable, because although Devils be so called, any one is never so called without addition. God enlightened them at this time for his own glory, that they might aclowledge his power, but this light ceasing again, they persisted in their diabolical course. Mystically by these molesting animalcula, that will not suffer men to be quiet, August. is the sin against the fourth Commandement( which is for the rest) set forth. The contentious then, and turbulent, and railers, and sowers of discord are typified hereby, because their heart is disquieted, and body also by divers passions, as these disquieted mens bodies. For the Commandement prescribeth rest in the mind, and peace and quiet of the body from worldly distractions, and because the Sabbaths of the Lord, saith Ferus, are neglected, and we will Ferus. not be so free to attend then upon Gods service, as we should, we are justly punished, as with Sciniphes, with much disquiet and vexation in our labours upon other dayes. Before the next plague, which was of swarms of flies, Moses is sent again to Verse 20, 21 Verse 24, 25 Verse 26, 27 Verse 28, 29 Verse 30, 31 Verse 32. Verse 22, 23 Pharaoh, coming out to the Rivers side, to speak to him to let the people go, and to threaten this plague, which is accordingly brought, and he humbleth himself so far, as to offer to let them sacrifice in that land, and this being not accepted of, to let them go out to do sacrifice, but he desireth to be prayed for, which Moses granteth, admonishing him not to deal deceitfully any more, and so this plague ceaseth, but Pharaoh is still hardened. And here is express mention made of the difference that should be betwixt the Hebrews and Egyptians, as had not been hitherto, although it must be understood as hath been before said. But here it is at length expressed, because Pharaoh Calvin. haply had not hitherto taken notice thereof. And it is to be noted, that Moses is bidden to go meet Pharaoh coming out to the water, that in an open place, as in a public Theatre, all things might be done in the view of many, and into the Court Moses might not now come, and no mention is made of any rod to be used here, so that it is sometimes used and sometime not, nor any other thing, to show, that God can work by means and without means at his pleasure. Thus Calvin. And it is to be thought, that Pharaoh went every morning out to the River to worship it, because, as hath been said before, Simlerus. the River was worshipped for a god amongst the Egyptians: so Simlerus, who also speaking of the swarms of flies rendereth them by none other word, then the Hebrew word Arof, saying, that the word signifieth properly a mixture, and by the word Eraf, coming hereof, the mixed multitude that went out of Egypt with the Hebrews are afterwards set forth. In the Greek Translation it is rendered {αβγδ}, Muscam Caninam, or {αβγδ} omne genus Muscarum, as it is in the vulgar latin. Some think that hereby wild beasts R. Sep●a●adi. Aben Ezra. of all sorts are set forth, as Lions, bears, Wolves, &c. But this cannot be, because they came into their houses, and if there had been a mixed multitude of such creatures, they would soon have destroyed them all. R. Solomon thinketh, that they were venomous creatures; some, that they were Serpents and Scorpions. But most hold them to have been insecta animalcula of divers sorts, as Flies, Hornets, Wasps, &c. and therefore Calvin readeth it, examen insectorum, Calvin. Tremel. ●h●lo de vita Mosis. so also Vatàblus. Tremelius rendereth it, Colluviem animalium, the word in Hebrew is {αβγδ}, a mixture Philo following the first recited Translation of the Septuagint {αβγδ}, saith, that it was the boldest of all creatures, most wisely thus called by those, that had most skill in names, from {αβγδ} a Dog, and {αβγδ} a fly, the one exceeding all birds in rashness, and the other all four-footed beasts: for they come upon any creature without fear, and cannot be made to depart again, till they be satisfied with flesh and blood, they stick so fast to the skin, but now were they the more troublesone, because sent, as a judgement. By which description it seemeth, that he thought them to be such flies, as Hieron. Epist. 135. we call Horse-flies. But Jerome prefereth rather the other reading {αβγδ}, all kind of flies, yet Origen, August. Theodoret, and the rest of the ancient Fathers follow the other reading, which because it was in the dayes of Philo, who lived in Christs time, may well be thought to be most incorrupt. Josephus saith, they were little beasts, the like to which were never seen till Iosephus. that day, whereby many were destroyed, and diseases were bread by their poison, neither could men by reason of them till their ground. Aquila rendereth it {αβγδ} Cajetan thinketh, that they were no flies, but little field-creatures, Aquila. Cajetan. which came and filled and ate up the Land. But he is herein against all Writers, because all agree, that they were flies, except two or three rabbins. And whereas he saith, they filled and ate up the Land, he is contrary to the Text, saying, that they came into and filled mens houses. They were then certainly a mixed company of all sorts of flies, annoying and troubling men only, but not killing, as Josephus hath it. And this plague of flies was much like to that of Cinnim before, but that these did fly about mens houses, and so came and stung and troubled them exceedingly, those by creeping upon their bodies. Of the annoyance of flies red Pliny, who saith that the Elei Plin. l. 10. c. 28. worship the god Meiagron because of the flies, wherewith they are amnoyed, bringing the pestilence, and when they sacrifice to him, they perish the same day, whereupon that god was called by this name, as the hunter and destroyer of flies. Verse 23. I will put a division between my people and thine. The Verse 23. word is {αβγδ} redemption, I will put redemption between my people and thine, the meaning being all one, and therefore the Septuagint render it so, {αβγδ}. Simlerus, I will put a division of redemption. Verse 26. It is not meet so to do, because we should sacrifice the abomination of the Egyptians our God, &c. Verse 26. The Chaldee Paraphrast rendereth these words thus, We should take the Chald●e Paraphrast. beast, which the Egyptians worship, and can we do this and they not ston us? For because of the beasts, which the Egyptians worshipped, as Oxen and Sheep, but the Hebrewes killed in sacrificing this was spoken; everything, which is made a God, being their abomination, who make it such. See before Gen. 43. As the life of the just, saith Augustine, is an abomination to the wicked, August. qu. 28. in Exod. so the sacrifices of the Hebrews to the Egyptians. Rupertus saith, that their Faith, Justice, Piety and other virtues are meant by their sacrifices, which were an abomination to the Egyptians, but this is merely allegorical. For the Allegory of these flies, divers bring divers: but that of Ferus is Ferus. best; For having said, that this plague answered well to the divers sorts of oppressions, whereby the Egyptians had oppressed the Hebrews, here being divers sorts of flies brought to afflict them; he addeth, This plague rightly answereth to the sin against the fifth commandement: for children dishonouring their Parents are like the fly that corrupteth a Box of precious Ointment, they being so a disgrace to their Fathers house; and as flies suck out the blood, so do these children their Fathers temporal estate; and as flies they soon perish and are cut off therefore, it being a grace of God towards such as honour Parents to grant them a long life; and whilst they live, they are commonly punished in their kind with children like flies, that are disobedient unto, and vex and consume them. Augustine saith, they are like the Dog, whereof and of a fly this creature was composed. Isidore maketh these flies a type of those that are of dog-like conditions. Origen of the cynics, and Gregory of carnal and thirdly cogitations disquieting the mind uncessantly. CHAP. IX. HEre Moses is bidden again to go to Pharaoh, and threaten him with a murrain Verse 1, 2. Verse 3, 4. Verse 5. 6, 7. upon all sorts of their cattle, which was sent accordingly the next day, and they all died, but of the Hebrews not one, but Pharaoh was still hardened. Neither this plague nor the former was brought by Moses his rod, but by God immediately, to show, that there was no art magic used herein, if they should suspect any to have been used before: so Cajetan. This plague upon Cajetan. their beasts, that carried burdens, was just for their over-loading the Hebrews with burdens, and their beasts, and haply they violently took some of them away from them. For these words, upon thy cattle which are in the field, in the vulgar latin it is, upon thy fields, but erroneously, because in the original it is, as was said before, and in the Septuagints Translation, and the Chaldee Paraphrast. But how is it said, that they all died, seeing in the next plague of biles the beasts are said to be smitten, and in the last the firstborn of man and beast? The common answer is, that by all are synecdochically to be understood a very great company, so that they, which survived were counted as none in comparison of them that died, or else of al these sorts. Or that all the cattle, which died were of the Egyptians, and none of the Hebrews. But none of these Expositions do satisfy fully: for first, if some only of all sorts had died, and not all, or only the greatest part, Pharaoh would doubtless have desired Moses to pray for the removing of this plague, that the rest might be saved which he did not; and when the Hebrews cattle, which are opposed to these of the Egyptians, are spoken of, it is said, that not one of them died, all of the Egyptians then, and every one must needs be understood on the contrary side. again, to say that the meaning is, all that died were of the Egyptians, is both to pervert the words,& to extenuate this plague: because although all that died were theirs, yet if nothing else be meant by these words, the plague might haply be but small, a few only dying. I think therefore, that the true meaning is, all the cattle of the kindes nominated, that were in the fields, died, but not those in Cities and Towns, in houses or yards, because it is expressly said, the hand of the Lord shall be upon all the cattle in the field, that is, upon the Herds and flocks kept in more spacious and open places: so likewise, v. 25. the hail was upon beasts in the field. If it be demanded, why Pharaoh sent to see whether it were so with the Hebrews cattle or no, which he is not said to have done before in the time of other plagues? Answ. Haply when Moses told him in the former plague of such a difference that should be, he regarded it not at the first, and so sent not to know, but now he thought he would try the truth of Moses in this, not with a mind if he found it so to yield, but if otherwise, as he peradventure hoped, he might have some just cause of exception against Moses. Septuagint. August. quaest. 19 in Exod. 8. In voluntate hoins est origo vitiorum, moventur autem causis corda hominum, alia sic, alia vero sic etiam, non diversis causis, said diverso modo secundum proprias qualitates quae ex voluntatibus veniunt. Quaest. 30. Illa ingravatio etiam huc usque progressa est. Ferus. Psal. 49. Gal 5. Verse 8, 9. Verse 10, 11 Verse 12. This circumstance of the sending of Pharaoh to see is omitted by the Septuagint, who have onely these words: Pharaoh seeing that not one of the Hebrews cattle was dead, hardened his heart. But both here and in divers other places they looked at the sense, and not so much at the words. In that he is said here to have hardened his heart, but in other places, that the Lord hardened it; Augustine noteth, that the original of vices is in the will of man, not upon divers causes, but in a divers manner, according to the proper qualities which come from their wils. But because it is said, Pharaoh seeing that none of the Hebrews cattle died hardened his heart, he further inquireth, how he could upon this harden his heart, which was rather apt to mollify it? and answereth, that this is spoken by way of aggravating his sin, as if it had been said, His obduration proceeded even hitherto, that seeing all things to make him relent, he was yet hardened, or as Ferus saith, he hardened his heart through envy against the Hebrews, who sustained no loss. And this plague agreeth well to the sixth Commandment: Thou shalt not kill, for they that kill are killed up like beasts, and they perish miserable like beasts both in body and soul, they are killed by men, for if ye bite and devour one another, saith the Apostle, ye shall be devoured one of another, and they perish for ever by Gods judgement. Then God commanded Moses and Aaron to take ashes, and to sprinkle them towards heaven before Pharaoh, and so biles sore and painful were upon man and beast, and the Magicians could not stand before Moses by reason hereof. It is worth the noting, how divers ways the Lord dealeth with Pharaoh; sometimes he worketh by Aaron, that Moses might not be thought to do what he did by Art magic; sometimes as in this plague by Moses, who must sprinkle the ashes towards heaven, that he might be acknowledged to be the chief, as bringing greatest plagues, and doing that which was to be done in superior places, as Aaron did in inferior, the river, the earth and dust, over which he stretched the rod; sometimes the Lord useth neither of them, lest they should be counted gods, as Paul and Barnabas were; sometimes by the rod, to show that he is of all-sufficient power to work by the weakest means; sometime without, to show that there was no virtue, adhering to the rod, but all of God; sometime he used them, and did not strike immediately, lest men should onely in general aclowledge that God can do all things, and not seeing any such power to be given to these men contemn them: thus Ferus, who also saith, that God having begun with lesser plagues, in this Chap. proceedeth to greater, from annoying them with lice and flies, to the striking of them in their goods and then in their bodies, to show that if we be not brought to repentance by lesser judgements, we shall be destroyed and consumed by greater, according to that of the Lord, Go thy way, and sin no more, lest a worse thing befall thee. Philo Philo. speaketh somewhat like to that of Ferus, noting that Moses must sprinkle these ashes, saying, Both the brethren must take them up, and Moses onely sprinkle them, because they were taken from the earth, the charge of laying plagues whereupon was committed to Aaron and to Moses from the air and heaven. Saint Augustine also by inquiring onely seemeth to resolve it in the August. quaest. 30. in Exod. same manner, because Moses was as God in heaven. This plague was by handfuls of ashes taken from the furnace, as the Hebrews had been made to their great toil to burn bricks in the fiery furnace, a just thing with God to plague the Egyptians now by that whereby they had plagued others. The Hebrew word is {αβγδ} sufflation, so that being rendered word for word it is, Take your hands full of the sufflation or blowing of the surnace: that is, the lightest ashes coming of the sparkles raised by the blowing thereof. Augustine August. Vatablus. and Vatablus render it savillam, hot embers, so likewise the Chaldee Paraphrast, the Septuagint, and the vulgar latin, ashes. And it shall become dust upon all the land of Egypt, that is, saith Simlerus, clouding over all the land, as when a Simlerus. dust is raised, thickening the air. These few ashes by the power of God made a dust in the air every where throughout the land, which falling upon mens bodies, and beasts bread in them ulcers, and mattery swellings, having a kind of hot burning quality, saith Philo, whereby they were miserable vexed, as Philo de vita Mosis. by inflammations and exulcerations all over their bodies, seeming to be but one sore, even from the head to the foot. And hereby the Magicians being smitten also, were made through anguish to depart, so that hence-forth they stood not by Pharaoh to animate him any more, which sheweth his obstinacy and malice to be the greater. For that hitherto they withstood Moses, notwithstanding their confession made, Chap. 8. 19. I shewed before upon that Ferus. 1 Cor. 6. 18. Rupertus. Prosper. Quid est adulter combustus libidinis igne sulphureo, nisi cinis de camino? ut Hos. 7. Cinis de camino tollitur& in coelum spargitur, fiuntque ulcera vesicarum turgentium, quia adulter de perpetrati adulterii incendio ad coeleste judicium rapitur, aeternâque poenâ turgens,& totus ulcerosus sempiternum animâ& corpore portabit in. cendium. Verse 13. Verse 14. Verse 15. Verse 16. Verse 17. Simlerus. Calvin. place. Lastly, here the Lord is said to have hardened Pharaohs heart, but not after any of the former plagues, he hardened himself first, and now for a just punishment, the Lord by withdrawing all grace from him hardeneth him; so that he did not so much as flee to the prayers of Moses, as before; but stood stoutly to the enduring of this judgement to the uttermost, although he and his people should have perished under it. For the Allegory, Ferus applieth it best, saying, that it answereth to the sin against the seventh Commandement, forbidding Adultery. For that and all fornication and fleshly uncleanness here forbidden cometh from the fire of evil concupiscence, and therefore the body is tormented with filthy diseases, as with the burning of fire which abound outwardly, as lusts do inwardly, and are inflicted in new kindes, as new kindes of lusts and ways to stir them up are devised. So that it is rightly said by the Apostle, He that committeth fornication, sinneth against his own body. Thus also Prosper and Rupertus. What is the Adulterer burnt with the sulphureous fire of lust, but as ashes out of a chimney? For all Adulterers, saith the Prophet, are as a furnace heat to boil withall, Hos. 7. and the ashes are taken and sprinkled towards heaven, Ulcers hence arising; when the Adulterer is taken from the burning of his Adultery committed to judgement from heaven, and being all over ulcerous and swelling through the punishment, he beareth everlasting burning both in soul and body. Then the Lord said to Moses Rise in the morning and stand before Pharaoh, and say to him,& ●. Verse 14. For I will at this time sand all my plagues upon thine heart, and upon thy people and servants, that thou mayest know that there is none like me in all the earth. Verse 15. For now I will smite thee and thy people with pestilence, that thou mayest be cut off. Verse 16. And indeed for this cause have I raised thee up, to show in thee my power, and that my Name may be declared, &c. Verse 17. dost thou yet exalt thyself against my people, not to let them go? Pharaoh having been hitherto hardened, God sendeth now unto him, as at sometimes before, but more terribly then ever, threatening all his plagues at once, which some, saith Simlerus, refer to the next judgement, because it consisted of many particulars, but others, to all the judgements following which he liketh best: so likewise Calvin. And whereas he saith, At once I will sand them; his meaning is onely before he made an end of plaguing him; for although in the very next plague there were divers terrible things together, yet it cannot be said that they were all the plagues which the Lord purposed to sand, but part onely. And he threateneth to sand these plagues upon his heart, intimating the terror, wherewith he should be inwardly taken, when he should hear the thunder-cracks, and see the fire falling down, as if the day of the last Judgement had been come, and feel the darkness, &c. And he addeth, that he might know, that there was none like him in all the earth, to beat down his vain confidence in the gods of Egypt. The next words, Verse 〈…〉 are in Hebrew, For now I have extended my hand, Verse 15. and I could have destroyed 〈…〉 thee and thy people with the plague. Agreeably to which the Chaldee Paraphrast thus: I was nigh the sending of the plague of my Chald. Paraphrast. fortitude, and smiting thee and thy people with death, and so thou shouldst have been destroyed from off the earth. They that follow the common reading, Now I will stretch out my hand and strike thee, &c. refer the plague here spoken of to the last destruction of the first-born, and of all in the Red-sea. But this is neither so warrantable in the reading, neither doth it so well agree with the words following, whereas the other agreeth excellently, when I smote the cattle with a plague that they all died, I could as easily have smitten thee and thy people. But for this cause I have set thee, that thou mayest see my power, &c. Verse 16. that is, I would not destroy thee at once, but by smiting thee at sundry times and divers ways, that by multiplying thy punishments I might make a deeper impression in mens mindes of my power and severity against disobedience, that others may ever after fear to do the like, and that no god may be thought comparable to me, or worthy the name of a God but I alone. Some Simlerus. as Simlerus saith, expound these words, as if he had said, For this cause I have set thee up for King, raising thee to so great dignity: but the words have reference rather to Gods counsel of old, because not now first, but from the beginning Pharaoh was set for an example, as Saint Paul applieth it, entreating of election and reprobation, Rom 9. 17. And dost thou yet lift up thyself, Verse 17. & c? The Hebrew word signifieth either to lift up or to tread under foot. The Chaldee Paraphrast rendereth it, dost thou force to bondage? how darest thou after all the former plagues brought upon thee to do thus still? Behold to morrow at this time I will sand a most grievous hail, the like to which hath Verse 18. not been in Egypt, &c. Hail cometh for the most part of natural causes, and sometimes terrible hails are noted in Chronologies to have fallen, as in France, Anno 825. in the dayes of Lodowick, son to Charles the Great, it is said that an hail fell, which destroyed many, both men and beasts. But the hail now threatened was most miraculous. First, because it fell in Egypt, that was not commonly subject to Tempests. For hail, saith Josephus, was never seen before in Egypt, and Philo saith, that Egypt is so hot, that it suffereth no winter, Joseph. lib. 2. Antiqu. Philo lib. 1. de vita Mosiu. being near the torrid Zone, and so there are not there any winterly Tempests, but onely near the Sea there fall in the more winterly time some thin showers, and few, but never upon Memphis, where the Kings Court is, and the cause of this is partly the heat, and partly the overflowing of the River Nilus all the Summer time, and consuming the Clouds. And what he saith of Rain and Hail, Pliny saith of Thunder, it is neither in places very could, nor very hot; Plin. lib. 2. c. 50. not in the could, because if there by any exhalation of a fiery vapour, the could extinguisheth it; not in the hot, because hot and dry vapours of the earth do never make any other but thin and hypocondriac Clouds; for the first reason Scythia is free from thunder, and Egypt for the second. Secondly, here was hail now mingled with fire, hot and could together, the Rain of hail not extinguishing the fire, nor the fire melting the hail, but both coming with a like violence upon all things. Thirdly, this was all over the land of Egypt, so as storms commonly are not, but in some part: yet Goshen was free. Fourthly, the day and the hour was set so as never any Astrologer could do. And therefore the Egyptians could not but acknowledge it to be a judgement from God being angry with them. If it be demanded, how it can be said, that there should be such an hail, as was never seen in Egypt since it was built, if there never fell any hail there in times past? for in such a country any little hail was such. I answer, in the more Northerly parts there fell some little rains, and haply hails sometimes; and by these is the comparison made. If it be further demanded, why the Lord gave the Egyptians warning to take in their cattle out of this danger, seeing he sent it for a judgement to destroy men, cattle and all things, that were in the fields? To this it may be Theod. quaest. 21 in Exod. diversly answered, as Theodoret hath it, that God did thus both that he might mingle mercy with judgement, to show how full 〈…〉 mercy he is, and that they which feared God amongst them, might be spa 〈…〉 d lastly, because heathen people thought, that divers Gods were over divers things, some over the air, some over the earth, some over the water, or fire, some over mountains, and some over plains, according to which the Syrians said, The Israelits God was the God of the mountaines, and not of the plains, therefore God to show himself to be the God of all things, that he only made, and ruleth over air, and Water, and Earth, and Fire, and all things, would have them know, that he punished them thus, when this fire and hail should come, and fear before him alone. And yet this fear, whereby any of them feared God, may be suspected to have been only a slavish fear, because although they escaped this judgement, that feared now, yet they were afterwards again altogether punished, and spoiled, and drowned. The fear of God, although it be not Calvin. sincere, doth sometimes profit for the escaping of some evils, but never for the escaping of final most horrible destruction in the abyss of hell fire. For the Allegory, Augustine saith, that this plague answereth well to the August. Quod per furtum contra Dei praeceptum subducis, de coelo perdis. Qui furatur, acquirit vestem, said coelesti judicio perdit fidem; ubi lucrum, ibi damnum, visibiliter lucrum, invisibiliter damnum. Ferus. seventh commandement against theft, because what a man getteth by thieving upon earth, is lost from Heaven; he that stealeth getteth a Garment, but loseth credit by a judgement from Heaven; where there is gain, there is loss, visibly gain, invisibly loss; &c. This also is followed by Ferus, noting moreover, that this punishment suited with the sin of the Egyptians, they by withdrawing straw from the Hebrews made them wander over the fields to gather stubble, now their fields are smitten, and themselves therein, if they hastened not out into the house for shelter. They had stolen from the Hebrews, although not by taking theirs from them, yet by damnifying them, and therefore now they were damnified, and for the like sin we often suffer in the fruits of the earth, and seldom do ill gotten goods come to the third heir. And which is worst of all, God sendeth his hail into the heart and conscience, wherein grace is destroyed, when goods are unjustly gotten. Moreover, he saith, that this was the greatest judgement hitherto inflicted, whereby not only beasts, but also men perished, so as they had not done before, and therefore it is set forth in more words. And worthy it is to be dilated upon, because it figured out the perdition of hell. 1 As it came with a noise of thunder, so the last judgement shall come with a great noise. 2 As here were divers things together for punishment, so then shall be all manner of miseries, Ps. 11. fire and hail, storm and tempest. 3 All in the fields are smitten, so all out of the Church. 4 There was not the like hail to that, since Egypt was a Nation, so there was never the like punishment to that of Hell fire. Pharaoh being thus plagued acknowledgeth himself to be a sinner, and Verse 27. God to be just, but only out of fear, not true penitency, as the sequel doth declare. Entreat the Lord,( for it is enough) that there be no more mighty thunderings Verse 28. and hail, &c. The Hebrew is very obscure here, being word for word, and much if the Thunder of God and hail be not, or from the being of Thunder, &c. and therefore it is rendered by Simlerus,& multum tonitrua Dei& grandinem fuisse, by Calvin, Magnum erit, si non sint tonitrua Dei& grando. The vulgar latin leaving out the word much, Orate Dominum, ut deficiant tonitrua Dei& grando. Tremel. as our Translation hath it. The most agreeable to the original is to render it, pray to the Lord, that the thunder of God and hail may be no more, and I will count it much, or notwithstanding my losses hereby, I will count it a great favour, and let the people go. Then Moses said, When I shall be gone out of the City, I will stretch out my hands Verse 29. to the Lord, &c. why would he not do it in the City? some think, because the City was full of Idolatry, and he by going out would show, that the worship Simlerus. of God was not to be mixed with their profane superstitions, which was the cause, why he required leave for the people to go out three dayes into the wilderness to sacrifice. And he would be out of Pharaohs sight, when he prayed thus to tax his infidelity, as most opposite to faithful prevailing Prayer: and these reasons are good, if we further add, that Pharaoh seeing Moses free from danger in the fields might be moved the more to reverence him, as singularly protected by the Lord, when none else going out could escape. But for thee and thy servants, I know, that ye will not yet fear the Lord. Moses Verse 30. knew by revelation, that Pharaoh was appointed to perdition, therefore he speaketh thus, meaning that they would not fear, to become truly penitent. Moses in stretching out his hands without the City, saith Ferus, was a type of Christ suffering without the City. The Barley and the Flax were smitten, but not the Wheat and rye, because they were Verse 31, 32 within the ground. The course of things growing there was contrary to that with us, because, as is most probable, they having but one seed-time for all manner of grain, when the grounds began to be dry from the overflowing of Nilus, and therefore sowing all grains at the same time, Barley, which groweth soonest, came up first, and ripened first, and Wheat afterwards. Moses, according to his promise prayeth, but Pharaoh is still hardened, Verse 33, 34 Verse 35. when the rod was taken off, as in former times. CHAP. X. THen the Lord bade Moses go again to Pharaoh, but he saith, that he hath hardened Verse 1, 2. his heart, that he might do more wonders, and that they might tell their children afterwards of them, &c. God respecteth the good of his people in multiplying evils upon Pharaoh and his people seeking hereby the more to excite them to all faithful and careful obedience. And their children and childrens children must be instructed in these things throughout all Generations. To neglect the instruction of children is a most sinful neglect in Parents, contrary to Gods express charge given unto them. The word translated, which I have done in Egypt, v. 2. is {αβγδ}, signifying properly, as Simlerus hath it, to illude, because Simlerus. these judgements were brought upon the Egyptians to their illusion and ignominy, whereby God did but as it were for a long time play with them, seeing by one judgement at the first he could easily have destroyed them all, and so have made way for his people to depart. The vulgar latin hath it contriverim. Then Moses and Aaron came to Pharaoh and said, How long dost thou refuse to Verse 3. humble thyself before me,& c? Pharaoh had humbled himself before the Lord, but because his humiliation was not to reformation, it is counted as no humiliation, whereas the judgements of God should cause every one to humble himself to subjection unto the holy will of God, and not to spurne against it any more. The judgement threatened now is of Locusts, to consume what had escaped the hail, Verse 4, 5, 6. and to annoy them in their houses, and in every place, and so Moses went out. The Egyptians had grievously oppressed the Hebrews, by whose means they had in times past been preserved from famine, and therefore it was just, that they should now be punished with a deprivation of all growing fruits to the famishing of them: to this effect, Calvin. And because Pharaoh had set Calvin. Ferus. Exactours over them, saith Ferus, now these Locusts are sent as Exactours over the Egyptians. And this judgement is set forth in many words, as the former was, because Locusts do usually annoy many places of the world, eating up all green things, as in Syrenaica, Syria and Lemnos, where the Inhabitants make Warres, as it were against them continually, as Simlerus noteth. Simlerus. But here the time is appointed, to morrow, at once altogether, their multitude exceedeth, they fill houses also, they were such as the like to them had never been seen before, and they make an end of all growing things, so as never was done before in any place. It is said, they should cover the ground, the Chaldee Paraphrast hath it, They should hid the brightness of the Sun Chald. Paraphrast. from shining upon the earth. The Locust is called Rab in Hebrew, signifying many, because of their multitude; in latin Locusta, ab ustione locorum, from burning, because what green things they touch, they burn as it were and Psal. 105. 34. consume, as also by eating. In the psalms not onely Locusts, but grasshoppers are said to have been brought, which are a kind of Locust without Plin. lib. 11. c. 29 wings. The Locust is great and winged, flying like fowls in the air, and making a noise with their wings, as Pliny saith, and in their flying they darken the Sun: and for greatness, There have been, saith he, in India seen, some three foot long, whose thighs when they have been dried, have served for Sawes. They will fly over huge▪ Seas many dayes together suffering hunger, till they come at a country which they may feed upon; but this is thought to be a plague coming from the wrath of the gods: they cover the corn with a direful Cloud, burning many things by touching, and eating up all the residue, and even eating through the doors of houses. They came often from Africa into Italy, causing Famines. In Cyreniaca there is a Law for the destroying of them three times in the year. 1 In their eggs. 2 In their young. 3 When any escaping are grown up. In Lemnos a certain number of them killed is appointed for every one to bring to the Magistrates, and they worship Caddowes for chasing them away. And in Syria they fight against them. They are sometimes destroyed by being blown away with a wind in great companies into the Sea. Yet to the Parthians these are grateful meat. Thus Pliny. And this may serve for some illustration of this Judgement, Joel 2. Rupert. lib. 1. in Exod. c. 36. Fortitudo mea, inquit, Locu●ta& Brachus, non respectu supernatum virtutum. said infirmorum comparatione hominum in sua infirmitate superbientium, qui cervice●●er●gunt contra Deum, quàm pulici subjiciunt Verse 7. and of some things spoken before. A silly poor creature this is in comparison of man, and yet they are called Gods mighty Host by the Prophet, in respect of men priding themselves in their infirmity, and daring to lift up their heads against God, when as even little flies can subject them, saith Rupertus. For Moses his going out from Pharaoh, and not staying to hear his answer, this was doubtless done with a kind of indignation at the unmollifiable hardness of Pharaohs heart, which he well perceived by some outward signs, so that Moses could not endure to stay any longer to expect his answer. They which think that nothing else is meant, but that he went backward after the manner of the Egyptians, and of the Turkes at this day, who for reverence go backward, till they are out of the Emperours presence, are much deceived: for he regarded not the King to do so much reverence to him, as the words which he used to him do declare, and the word {αβγδ} signifieth nothing else▪ but that he turned himself away, as making hast to be gone. And his servants said, How long shall this man be an offence unto us, or a snare, {αβγδ}? knowest thou not yet, that Egypt is destroyed? In Hebrew, Wilt thou first know that Egypt is destroyed? The Septuagint for ( this man) have ( this thing) Septuagint. in the neuter gender, the word {αβγδ} may be expounded both ways, either of Moses, or of that obstinate resolution of Pharaoh, which was turned as it were into a snare, to make them fall and perish. Pharaohs servants now begin to yield, but not out of any true penitency, but for fear of utter ruin. If any man shall marvel, that none offered violence to Moses in all this time, it is to be thought that seeing him so powerful, none durst, lest it should have turned to his own present destruction, and God doubtless restrained them that they could not. Then Moses was brought back to Pharaoh, & he yielded to let them go, that were men, Verse 8, 9. Verse 10, 11 but none else, as Moses required, for he required to go with old and young,& with their cattle, wherefore he was threatened,& thrust out from Pharaohs presence. Once before he yielded that they should do sacrifice in that land, now being more terrified, he yieldeth, that the men shall go forth,& after another plague that all shall go, but onely their cattle. Reprobates never agree to all things required of them by the Lord, but to some onely, as also Herod afterwards. For the words used by Pharaoh, The Lord be so with you, as I will let you go: This, saith Calvin, Verse 10 Calvin. is an ironical speech, as if he had said, Then ye may well say, the Lord is he that leadeth you forth, when I suffer you to depart upon these terms, which I mean never to do. He doth not onely herein mock at them, but at their God, as if he could not bring them out without his leave. Simlerus hath another Simlerus. Exposition thus, The Lord be so with you and no otherwise, as I will let you go, as if it were spoken by way of imprecation. When I recount the saying of Moses to Pharaoh at the first, Exod. 5. 3. Let us go and do sacrifice to the Lord, lest he fall upon us with pestilence or with the sword. It seemeth to me that Pharaoh in saying thus had respect to that, whereby was implied, that the Lord might be with them, and not against them, as if he had said, If your welfare dependeth upon your going to do sacrifice, let the Lord deal with you, as he will; for if ye will not go but with all things, as ye say, I will never suffer you to go, and so ye shall, lye open to his Judgements. Look to it, for evil is before you: this is spoken by way of commination, as if he had said, Ye shall by and by smart for your insolency, and then ye shall see, how vainly ye have trusted in the Lord, who shall not be able to deliver you out of my hands: to this effect Calvin. Or else, the meaning may be, The evil of pestilence or of Calvin. the sword, which ye said ye feared from your God, is before you or ready to fall upon you: for if he had threatened them, he would likewise have by and by attempted to do somewhat against them in his rage, which he did not, but onely thrust them out from his presence. Some refer it to the evil that was covertly in their hearts, as if pretending onely to go to sacrifice he had by this their demand found out that they had a secret purpose to revolt altogether from his obedience. And therefore he saith, that he granteth als much as they at the first desired, that the men onely should go, laying the fault of Verse 11. the difference now upon their inconstancy, whereas Moses did not indeed nominate at the first, who should go, but indefinitely required, saying, Let us go. Pharaoh would by all means keep their children, as pledges of their return. And he cast them out from the presence of Pharaoh, that is, he commanding the Officers carried them out with indignation, so that Pharaoh did now much more increase his sin. Then Moses stretching out his rod, the Lord brought an east-wind all that day Verse 12, 13 Verse 14, 15 and night, and in the morning it brought Locusts, &c. For an east-wind the vulgar latin hath it, Ventum Urentem; the Septuagint, a South-winde, and Philo likewise, who saith, it was a South-winde, which in respect of Egypt Philo. was a burningwinde more then any other: but the Hebrew is {αβγδ}, an East-winde, and therefore I marvel that many expositors should say, that it is not set down, what north-wind brought them, but onely what north-wind carried them away; onely Tostatus conjectureth, that it was an East-winde, because Tostatus. contrariwise the West-winde, which was could and moist, as the East is hot and dry, and burning, ridded the Land of them again. But they were deceived by the vulgar latin. T●e East-winde of Egypt, saith Calvin, is Calvin. wholesome and mild, yet somewhat stormy in respect of Judea, and therefore it was the more miraculous, that it should produce such an effect. But whether it were so or not, the coming of these Locusts was plainly miracuous, as hath been already showed. Then Pharaoh hastened to call Moses and Verse 16, 17 Aaron, and said, I have sinned against the Lord your God and you, &c. If it be demanded, whether Pharaoh was not now truly penitent, or wherein he was defective? Calvin answereth well, that in confessing his sins and craving Calvin. pardon he was onely moved with fear of Gods Judgements, harbouring malice and impiety still in his heart, he confessed not in sincerity, as one seeing into his inward corruption,& thoroughly shaking it off. Confession of sin without a good purpose to leave it, saith Ferus, is no true repentance. That slavish fear wrought onely with him appeareth, because in the next words he desired Moses to pardon him, and to pray to the Lord to remove that death, not his Verse 17. sin, but the judgement under which he now trembled. Such was the repentance also of Ahab, Judas, of Antiochus Epiphanes, Maximianus and Licinius. For his confession, I have sinned against the Lord, that is, by refusing to obey his command, and against you, that is, by using you so contumeliously, and casting you out yesterday, forgive I pray you my sin, that is, which I have committed against you, and pray to the Lord, that my sin against him being remitted, this plague may cease. Then Moses went out and prayed, and the Lord sent a strong West-winde, and Verse 18, 19 Verse 20. took away the Locusts and cast them into the Red-sea, &c. Moses prayed not, because he thought Pharaoh now converted, for he heard the contrary before Calvin. Simlerus. from the Divine Oracle, but for Gods glory, and to make way to other plagues to follow. The Red-sea, in Hebrew {αβγδ} so called from Bul-rushes and Whirlwindes; it was Sinus Arabicus, saith Calvin, that is, otherwise called, mere Erythreum, saith Simlerus. For the Allegory, This plague, saith Augustine, answereth to the ninth The Allegory. August. Rupert. lib. 1. cap. 33. Commandement; Thou shalt not bear false witness, for as Locusts, so false witnesses do bite and devour, as the Apostle noteth, Gal. 5. 15. Rupertus saith, that heretics and all that speak lies, are hereby typified, as also, Apoc. 9. the force of the lying of heretics is set forth by Locusts coming out of the smoke of the bottomless pit. For as Locusts are not carried with their own flying, but with the wind to the destruction of the Egyptians, so all false witnesses, whether in the Court or in the Council, when they bring false testimonies out of the Scripture against the faith of Christ, are lifted up& carried with the stink of diabolical pride to the destruction of their hearers, and finally, of themselves also. Calvin saith, that they set forth fanatical men with Calvin. Ferus. Gregor. Moral. lib. 31. c. 20. Quid, Locustae poriendunt, quae plus quàm caetera minima animantia fructi●us ●ocent, nisi linguas aditlantium, quae terrenorum hominum mentes, si quando bona aliqua proffer conspi●iunt, haec immoderatius laudando corrumpunt,& c? Verse 22, 23 Calvin. their impious errors, and infection, destroying the people in those Countreys, where the Pharaohs of this age do hinder with their cruel threatenings the pure worship and service of God. Ferus saith, that by this Commandement we are forbidden to retrein from speaking evil with our tongues, which because we do not, the world is filled with Locusts, one kind of which are flatterers, another slanderers, a third railers, and a fourth heretical Preachers and these waste and spoil our goods, our body, good name, and soul. And we are all as Locusts soon living, and when we are carried aloft by the wings of pride soon dead. And Gregory saith, Flatterers are like Locusts, because by immoderately praising the good deeds of the worldly, they corrupt their mindes by inclining them to good works through the affectation of transitory praises, as the Locusts spoiled the fruits of Egypt by lighting upon them. Then God bade Moses stretch out his hand towards heaven, that there might be darkness in all the land of Egypt, which might be felt: and he aid so, &c. Pharaoh had sinned by obscuring Gods glory, yea, as much as in him lay, extinguishing it by his impious contempt lastly shewed, and herein did bewray horrible darkness to be in his understanding, and therefore this plague was aptly sent as suitable to his sin, the Sun and all heavenly lights denying their usual light unto him and his people, and they being all given over to horrible darkness, as Calvin noteth. This plague of darkness, as Ferus saith well, was Ferus. the most uncomfortable of any that had yet been sent, both because now they could have no comfort of one anothers presence▪ as they had had in the time of all other plagues, and because it was a representation of the most hideous darkness of hell, wherein the damned shall have no comfort from one another, neither shall they be able to stir out of that place for ever. But the torments of hell shall consist of all the rest of Egypts plagues also, Hels torments a concuise o● a●l these plagues. of destruction for ever set forth by blood, perpetual horror by frogs, perpetual vexation by the lice, the worm that never death by the flies, a perpetual subtraction of all help by the death of the beasts, a continual pain in the body by the boiles, a perpetual terror by the hail, a perpetual want of all good by the Locusts, and a perpetual death by the death of their first-borne, causing crying and lamentation for ever. This plague of darkness is thus described by Philo. The day being faire was suddenly overspread with darkness, Phele. either by a greater Eclipse of the Sun then ordinary, or by continual thick Clouds gathered together, or by a great constipation shutting out the Sunbeames for three dayes together, as if it had been all one continall night. Then the Egyptians either stirred not, or being urged by the necessity of nature went feeling after the manner of the blind: for the fire was either by the air troubled put out, or else was overcome by the thick darkness, so that although they had eyes, they could see no more, then as if they had been blind. And being deprived of the benefit of this sense, they could neither speak nor hear, nor take meat, but in silence lay vexed with famine all this time. In the book of wisdom also it is spoken to the same effect, They were Wisdom 17. 2, 3. &c. shut up in their houses the Prisoners of darkness, and fettered by the bands of a long night, and it is added, they were horribly astonished and troubled with strange apparitions, for noises of water falling down sounded about them, and sad visions with heavy countenances appeared unto them; No power of fire might give them light, &c. whereby we may partly see, how the doubts arising here may be resolved; As how it became thus dark? and the darkness could be called palpable, seeing that belongeth to the sense of seeing, this of feeling? both the sunbeams were withheld by a divine power, and thick vapours troubling the air did arise, not only causing darkness, but thickness in the air, so that it might be felt: thus also Tostatus, Lyranus and Cajetan and Calvin. Lyranus. Tostatus. Calvin. P. Burgensis. Paul. Burgensis, who will have only the thickening of the air the cause of this darkness, erreth grossly in saying, that it was so thickened, that no man could go in it, for then they could not have breathed, and so they should soon have been all stisted. The ordinary gloss saith, It is Hyperbolically called palpable darkness, the interlinear gloss, that the want of light from the Sun Gloss. ordin. Glos. interlin. was the only cause of that darkness, but then how could it be called palpable? the words translated darkness which may be felt, are {αβγδ}, which may be turned also actively, he shall feel, or it shall feel the darkness, meaning Egypt, that is, the people therein, the word {αβγδ} signifieth also to take away, as if it were meant, that this should take away the darkness of the night, it being nothing in comparison of this, and to go back, as if it were meant, as the Chaldee Paraphrast hath it, that it should remain, when the night darkness was gone away. again, if it be demanded, whether they had not the fire or candle-light in this time? It is answered no, for the vapours were so thick, as that they would not suffer any light to burn to give them light. The Septuagint to show, that no candle could keep light, have these words, There Septuagint. Tostatus. was darkness, and a whirlwind or tempest, which Tostatus following saith; If there was at that time any fire amongst the Egyptians, it was extinguished by the stormy tempest of the air, or restrained by God from giving light; but I prefer the former, which is according to Philo, and the book of wisdom. If it be further demanded, whether these words are strictly to be understood, No man moved out of his place for three dayes? It is answered, yes, because the darkness was so great, that they were hereby tied as by chains in Prison in their houses, and there they durst not stir neither, they were so terrified with visions, as Lyranus and Tostatus have it, following that Wisd. Lyranus. Tostatus. Calvin. Simlerus. 17. But Calvin and Simlerus hold, that when it is said, that they could not go out of their places, nothing else is meant, but that they went not forth about any business, but only as men might do in a dark night, as necessity enforceth them. And Cajetan thinketh, that it is meant, they moved not out of Cojetan. their place by the light coming from above, but by lights made with fire they might see to go. The literal sense may stand very well, and therefore no need is there to flee to figures, especially the judgement being hereby lessened, whereas it was doubtless every way most grievous. Lastly, if it be demanded, how Pharaoh could then sand any for Moses? It is answered, that he could not, whilst this darkness continued, but at three dayes end it beginning to cease, he sent, and therefore no mention is made of his desiring Moses to pray that it might be taken away, or of the ceasing thereof afterwards, so Lyranus. Tostatus. Lyranus also and Tostatus. If it be objected, Pharaoh being delivered would never have sent for him. I answer, he saw that now the Lord began to sand plagues without warning,& remembering that Moses had threatened all Gods plagues against him, till he was cut off; he feared some greater judgement to come forthwith, although he were now delivered, and therefore to prevent it, he sent and offered to let them go with their little ones also. I like not therefore that of Calvin, Cajetan, Simlerus, &c. who will not have the words Verse 24. of not moving from their place understood, but as was said before, and that they went feeling in the dark, to find out Moses, or by candle-light. A most admirable thing in the time of this plague was that light was to the Hebrews in all their habitations, because they dwelled mixed with the Egyptians in Goshen, and so in one house there was light, and in another adjoining darkness that might be felt. If it be demanded, how they knew the time to be three dayes, seeing there was nothing to distinguish the dayes? I answer, the Hebrews knew it by their light during all that time, as at other times. Pharaoh yielding now more then hitherto, viz. that their little ones should go with them, Verse 25, 26 but not their cattle, Moses standeth for the going of all their cattle with them, saying, that they would not leave an hoof behind, because therewith they must do sacrifice, and knew not, till they came there, what number of sacrifices the Lord would have them offer. Pharaoh haply thought, that having their cattle still, he should not lose all, or else that the poor men would be glad to come back again rather then lose them; but Moses will have all, or stay still to plague him further. Pharaoh then was hardened again, and threatened death to Moses, if ever he saw his face any more; unto Verse 27. Verse 28, 29 which he willingly consenteth, neither did he see him indeed, because when the next plague was sent, they were urged to depart in hast. For the Allegory, this plague agreeth fitly, saith Augustine, and after him, Ferus, to the 10th Commandement Thou shalt not covet thy Neighbours wife: for he is in August. Ferus. darkness of mind like a bruit beast, that lusteth after his Neighbours wife; and darkness is upon him so, as that he seeth not to regard God, his conscience, honour, or loss, or his Neighbours rage thus stirred up against him. For any other darkness in respect of grace typified hereby, see before. CHAP. XI. ANd the Lord said to Moses, I will yet bring one plague upon Pharaoh and upon Verse 1. Egypt, afterwards he will let you go, &c. These words together with those v. 2, 3. come in by a Parenthesis, as containing the reason of Moses his confidence, when Pharaoh charged him not to see his face any more, the Lord had said thus unto him, and therefore Calvin and Simlerus red it so, he spake thus not now, but long ago, Calvin. Simlerus. and Moses knew by the Spirit, that only this plague was now to come before their deliverance. Of Pharaohs driving them out the Lord spake, Chap. 6. 1. of the favour that they should have from the Egyptians, Chap. 3. 21. and of Gods destroying their first-borne, Chap 4. 23. That then which is said, Verse 4. About midnight will I go out into the midst of Egypt. 5 And all the first-borne Verse 4, 5. of the Land of Egypt shall die, &c. is to be conceived of, as spoken by Moses to Pharaoh, before he went out from him, as if when he had said, Chap. 10. v. 29. Thou hast spoken well, I will see thy face again no more; he had immediately added, yet let me tell thee this before I go, thus saith the Lord, About midnight, &c. As is plain by that which is added, v. 8. And he went out from Pharaoh in a great anger. He shall surely thrust you out. v. 1. The word translated surely is, {αβγδ}, Simlerus. omnino, altogether, that is, whereas he hath hitherto sought to detain some things of yours, your little ones first, and since your cattle, he shall now drive you with all that is yours out, detaining nothing. Some will have nothing else meant by {αβγδ}, but he will be so far from holding you, as that he will not suffer you to delay your going. If any shall hold, that God spake thus to Moses the second time, and not in those places only before mentioned, as Calvin doth, I will not oppose it, but then it must be conceived to have been Calvin. done, before his coming to Pharaoh after the plague of darkness. For the things, which the Hebrews should take with them of the Egyptians, Verse 2. see the Exposition before, Chap. 3. 21. And the Lord gave the people favour, &c. the Hebrew is, shall give, and so all Verse 3. other expositors red it, and sense requireth it so to be red. And the man Moses was very great, &c. This is added, as a means to move the Egyptians to give them their desire. Moses by the wonders, which he had done, had purchased unto himself so great authority amongst the Egyptian people, as that at his appointment, they were ready to do any thing, althouh not by true repentance to turn to the Lord: God moved their hearts inwardly, but he was the instrument, by whom; yet it is a wonder, that they should not rather hate, then reverence him, by whom they had been so greatly plagued; but it was Gods doing thus to turn their hearts. Then Moses denounced this last judgement against the first-borne both of man Verse 4. Verse 5. Verse 6. Verse 7, 8. and beast, setting the time, at midnight, and the grievons lamentation that should be, and the difference between the Hebrews and them, and lastly, the humble coming of the Egyptians to him to desire him to depart, and then he went out very angry. If it be demanded here, why Pharaoh and the Egyptian men sinning, God punished their children, and cattle with death, I answer not because he meant to spare them, as the sequel declareth, but thus to aggravate their punishment, before their drowning in the Red-sea. For this was the greatest judgement, which was sent hitherto, both because in every house one or more were smitten, and that at the most terrible time, at midnight, with death, and also because the first-borne, who were now smitten, were most dear unto them, and many a man doubtless had no more but one to lose, to whom this must needs be an exceeding great grief, Zach. 12. 10. Moreover they had destroyed the Hebrews children, who were the Lords first-borne, as he speaketh, Exod. 4. 22. and therefore it was just with God to destroy their first-borne; thus Theodoret. There were none of these first-borne, but were sinners, Theod. quaest. 22 in Exod. and therefore they had no wrong done them by punishing them with death, and if the Lord to punish their Parents the more by cutting them off first, would destroy them, who can speak against it? And for the beasts, they Calvin. Simlerus. were tee Egyptians goods, and for their service, and therefore when they were smitten, the Egyptians were punished in them also. The Hebrews say, Hebraei. that they were killed in detestation of the Idolatry which was in Egypt committed with them, for they made gods of many of them; wherefore to explain this, Chap. 12. v. 12. it is added, after that he had spoken of the beasts, Against the gods of Egypt I will execute Judgement. Jerome out of the Hebrews Hieron. in trad. Hebraeorum. traditions saith, that the Temples of their gods were then also overthrown, either by Earthquake or by Thunders. The Hebrews say moreover, that the Idols made of ston were beaten to ponder, the wooden putrefied or burnt to Ashes, and those that were made of metal, melted. Some think, that they were cast down and mutilated, as Dagon afterwards before the Ark. The Hebrews are full of fictions, and therefore I cannot tell, whether any credit may be given to these things; for in killing the first-borne of beasts, Judgement was executed upon beasts, the gods of Egypt, and all their gods were judged, when they that served them, were so lamentably destroyed, they not being able to afford any help, and so exposed to derision and vilification. But whether any thing more were done unto them or no, is uncertain. If it be doubted, how it is said here by the Lord, v. 4. At midnight I will go through Egypt, and the first-borne shall die, yet Chap. 12. 23. he saith, I will not suffer the destroyer to come in, speaking, as if some other sent by him smote the Egyptians first-borne, and Ps. 78. 49. He sent evil angells amongst them. I answer, the Lord did it, but by the Angels, the Executioners by him appointed, and these were not good, as some contend,( although sometimes good Angels have done execution, as upon sodom, Gen. 19. for they are expressly called evil Angels, and here it is to be noted, that they were not one, but many in such a populous and large kingdom, smiting in every house at the same instant some, which could not have been done by one onely. And therefore when he is spoken of in the singular number, the destroyer, it is, per Enallagen numeri. For the phrases used, From the first-born of Pharaoh which sitteth upon his throne, to the first-born of the maid-servant, which is at the mill. Hereby is meant from the most honourable to the basest. The first-born of Pharaoh is described by sitting upon his throne, because he should therein have succeeded him, or haply he was now crwoned together with him, as Solomon, David yet living. The first-born of the basest was of the maid-servant behind the mill, or as it is, Chap. 12. 29. the first-born of the captive in the dungeon, so called, because servants taken in the war were set to grinding all day, and shut up in prison at night, lest they should escape away. And there shall be a great cry, such as never was, or shall be. The note of similitude, {αβγδ} Camohu is of the masculine Verse 6. gender, but the word cry of the feminine, and therefore it must be referred not to the cry, but to the calamity causing it. And the like to this was never in any age before or since in any kingdom, that some at the same time perished in all the families far and near. Against the children of Israel a dog shall not move his tongue, &c. This is another Verse 7. part of the miracle, there should be all silence and tranquillity amongst the Israelites, although they in so great multitudes should depart at that unseasonable time of the night, there should not so much as a dog bark, which commonly is a most vigilant creature, and apt to bewray by barking any stirring in the night: or this is spoken by way of opposition, the Egyptians should be destroyed, but the Israelites should not suffer so much as the least hurt in voice or dead. For Moses his anger, in which he went away, it was doubtless an holy anger coming from zeal, when he saw Pharaoh so obdurated, and Verse 8. to proceed thus on still in his rebellion against God, and hereby his courage appeared, and by this his threatening after Pharaohs threatening of him, that he no whit feared that Tyrant. And thus we should in Gods cause be angry, as if some great matter were done against us, when he is offended, onely because we are subject to be carried away with natural passions in our anger, we must pray for the spirit of moderation, whereby we may be able to keep within just bounds, thus fulfilling that precept, Be angry, but sin not. And the Lord said to Moses, Pharaoh shall not harken to you, &c. This is nothing Verse 9, 10. Simlerus. but a repetition of Gods saying to Moses before touching Pharaohs hardening of his heart, being added, as a reason of the indignation of Moses, in which he is said to have gone out from him. For the Allegory of this plague, Saint Augustine prosecuting his comparisons betwixt the ten Commandements and the ten plagues of Egypt, saith, that it doth most aptly answer to the tenth Commandement also, Thou shalt not covet any thing that is thy neighbours. The Allegory. August. In primogenitis tuis p●niris, qui concupiscendo res alienas, i. quod tibi jure non defertur, quasi juris um●●● perquiris. For when a man coveteth any thing of his neighbours, that is dear unto him, and seeketh by unjust means to gather much to enrich his heir, it is just with God to strike his heir, and to take him from him, that he may have none after him to leave all this unto: for his coveting that which is dear to another, to deprive him of his first-born, who is most dear to him He that coveteth another mans goods loseth also the first-born of his heart, that is, his faith, which is much more. For no man worketh any good, but he in whom there is faith first, all thy good works are as it were thy spiritual children, but faith is thy first-born, and by inwardly and secretly coveting, thou losest this inward grace. His coming at midnight to destroy may also figure out the Lords coming at the last, which shall be at midnight, in time of greatest security, and therefore let us always watch against that time. Lastly, because this was done after the killing of the lamb, it may figure out the destruction of sin and death the first-born, as it were of the Devil by Christs Passion. CHAP. XII. AND the Lord spake to Moses and Aaron, This shall be to you the first month of Verse 1, 2. the year. Here to the Hebrews for their sacred Feasts and meetings to celebrate Gods praises for his great mercies towards them, a new beginning of the year is appointed in the month Nisan, answering to our March, or the Moon, that was next to the vernal equinoctial; for from the beginning the month Tisri answering to our September, and signifying beginning, was the first, as I have shewed at large, Gen. 1. 11. And upon the like reason in remembrance of our deliverance by Jesus Christ do we begin our year, March 25. which was the time of his Conception. This month is called the month Abib, Exod. 13. 4. not that the Hebrews then called their moneths by any proper names, but by numbers, as the first, second, third, &c. for the first giving of names unto them was after the Babylonish Captivity, and therefore they are all Chaldee. 1 Nisan answering to our March, viz to that part which beginneth at the New Moon, following the vernal equinoctial, &c. and to so much of April, as from thence wanted of a full month: of this month see easter 3. 7. Whereas it is called Abib, it is to be understood, that this was no proper name, but an epithet. For Abib signifieth a stalk bearing an ear of corn, and therefore the month Abib is nothing else but the month of ear-ring, because Barley then grew into ears in that land, whereas the second month is called Zif, 1 King. 6. 1. and the seventh month Ethanim, 1 King. 8. 2. neither were these any proper names, but epithets, whereby those moneths were set forth. For Zif signifieth apertion or opening, and the The twelve moneths ●ow called. second month was called the month of opening, because flowers then chiefly were open in every place, and shewed themselves in their greatest beauty, and Ethanim signifieth forts, strong, as the Chaldee Paraphrast hath Chaldee Paraphrast. Vatablus. it, and the seventh month was so called, because then the corn which serveth to strengthen man was laid into the barn: so Vatablus. The proper name of the second month was Tiar, the third Sinan, the fourth Tamuz, the fifth Ab, the sixth Elul, the seventh Tisri, the eighth Marthe, the ninth Casleu, the tenth Tebeth, the eleventh Sebath, the twelfth Adar, of which see easter 3. The Hebrews in these their moneths followed the course of the Moon, every new Moon being to them the beginning of the month, and because thus there were in every year some dayes redundant, they added a month to every third year, which was called annus intercalaris, and therefore that year the month Adar, which was the last, was reckoned twice over. Speak to all the Congregation of the children of Israel, saying, In the tenth day Verse 3. of this month they shall take to them every man a lamb, &c. The circumstances about the paschal lamb are notable; for first, it must be taken the tenth day,& being kept till the 14, then it must be killed at even by all the Congregation, that is, in every family, which being all considered together, make the whole Congregation. The Hebrews yield these reasons of keeping it in their house four dayes before the killing. 1 That if there were any blemish in it, it might be the better perceived. 2 That through the trouble at the time of Hebraei. their departure they might not forget to do this thing. 3 That by the sight thereof they might be the more confirmed in their faith, to believe their deliverance to come: Every bleating of the lamb in this time, saith Ferus, was as the sounding of a trumpet for their departure. 4 To daunt the Egyptians the more, when they should see them thus boldly in every house to take in a lamb to be killed, which at other times if they had done, they would have been ready to ston them, and that the Hebrews might herein see, how God did hold his hand of protection over them, so that whatsoever they did now the Egyptians could not or durst not stir against them. Unto which Ferus further addeth, that there might be no sleighty or perfunctory memorial Ferus. kept of their approaching deliverance, that they might provide all other things necessary, and borrow in that time Vessels of gold and silver, &c. of the Egyptians. Josephus erred greatly about the time, when he wrote, Joseph. lib. 2. Antiquit. Jud. that it should be prepared, from the 13 day to the 14; for it was from the 10 to the 14. This circumstance of taking it the 10 day, is not spoken of any more afterwards, where the institution of the Passeover is commemorated, Chap. 23. Deut. 16. &c. and therefore it is most likely, that they were not afterwards tied unto it, there being no more the like reason in every respect, that there was at this time. By every man who is appointed to take a lamb, Ferus. is to be understood every householder, who had company sufficient to eat it, and the whole Congregation is bidden to kill it, as if it were but one, because they were all one in the end, for which, viz. to prefigure one Christ, and in the faith, in which they killed and ate it, as Ferus rightly speaketh. And the lamb must be a male of the first year, because after that it is no Verse 5. lamb but a sheep, and because it must be most perfect and strong, for so the males were, to show that we must serve God with a perfect heart, and with all our might, when we are most strong and able. And without blemish, not blind or lame or sick, or any way defective, or lean and il-favoured, to show that we must not serve God in our sins. And it might be taken, either of the sheep or of the goates, the word {αβγδ} translated lamb signifieth either a lamb or a kid, so that some families should take lambs, and some kids. Some, saith Simlerus, will not have it understood, as if a kid might be taken, because Simlerus. the Goat, of which the kid cometh, figureth out the wicked, Math. 25. and therefore they say that sheep and goats feeding in one flock together; when the Lord biddeth, take a lamb of the kids and of the goats( for the Conjunction {αβγδ} and is used, and not or,) he meaneth nothing else but a choice lamb taken from amongst them feeding together. But it must be understood, that although goates be sometimes spoken of as representing the wicked, yet they were beasts appointed often for sacrifice, as well as sheep, and therefore I assent rather to them that hold that a lamb or kid was to be taken, some of one kind, and some of the other, and so it was most significative, as by and by shall be shewed in the mystery. This lamb or kid must be Verse 6. kept till the 14 day, and then killed between the evenings, for so it is in the Hebrew. The Hebrews say, that all this time it was tied to a bed-post in a chamber, into which all the family came. But what meaneth this, between the evenings? There are amongst expositors divers conjectures; some holding that the lamb was killed at night, and in the same night roasted and eaten, and because Lippomannus. the whole night, in which this was doing, is between the evening or twilight of the day before, and the twilight of the day following, it is said to be between two evenings. But thus the twilight in the morning must have the name of an evening, as it is never in any place called, and the lamb appointed to be killed the 14 day should not have been killed till the 15, seeing the night following the 14 is the beginning of the 15 by the ancient account under the Law. The rabbis of the Jews are divided about this, some holding that the evening of the 14 day was all the afternoon, in which time they killed and prepared the lamb, and all other things to be used about the Passeover, as Rab. Nathan, Rab. Simeon, and Rab. Solomon, who also saith, that Rabbi Nathan. R. Simeon. R. Solomon. ●●e reason why this time is said to be between the evenings is, because it is between the beginning of the obscuring of the day by the declining of the Sun, and the total obscuring of it by the coming on of the night. But R. Nathan yieldeth none other reason but the tradition of their Elders. Others of the rabbis hold, that these two evenings were the first from the Sun-setting unto the total cessation of all light of the day, the other immediately after Aben Ezra. joseph. lib. 7. de bello Jud. c. 17. when all was covered with the darkness of the night. Josephus saith, that they used to kill the Passeover from the ninth hour of the 14 day, till night: for at the ninth hour which is three of the clock in the afternoon began the last part of the day consisting of three houres, and called the evening. And this is followed by Andreas Masius, and by Cajetan, and is most probable, because if the latter part of the day, when the Sun grew low, were called the Andr. Masius in Josh. 5. Chald. Paraphrast. evening, what was done in that time, was between two evenings. The Chaldee Paraphrast for, between two evenings, hath, between two suins. Lyranus and Tostatus follow that of the whole afternoon, and I cannot see any absurdity in it, if we hold that the lamb might be killed any part of the 14 day, because the day is between two nights which are called evenings: and to kill and flay and to make ready the lamb to be laid to the fire, and other things would ask some time. Matth. 26. 17. It is said, that when the first day of unleavened bread was come, the Disciples came to Christ to know, where they should make ready the Passeover, at what time he sendeth them following after at night when all things were ready: whence it is probable, that the day was spent in preparation, being called the first of unleavened bread, because that although they are not the Passeover or unleavened bread till the fifteenth day, which began at the coming on of the night, yet they made their unleavened bread that day. Verse 18. It is said they should eat unleavened Levit. 23. 6. bread the 14 day at even, but that even is to be understood to be the beginning of the 15 day, for that was the first of the 7 dayes, in which the feast of The Mystery. the Passeover was kept. For the mystical signification of this Lamb, no 1 Cor. 5. 7. doubt but that the Messiah was prefigured hereby, because he is often set forth under this name; and in the Cabala of the Jews there is this memorable saying; In the same day, viz. the 15th of the month Nisan, Israel is to be redeemed in the dayes of the Messiah, as they were upon that day redeemed out of Egypt, Lib. Cabalar. as it is written, In the dayes of thy going forth out of Egypt, I will show wonderful things: thus the Cabala, one of the ancient Monuments of the Jews, written long before the coming of Christ, being now a plain evidence to convince the Jews, seeing Christ, by whom the redemption is made, suffered upon that very day. And the 15th day of the month when the passeover was kept, saith Rupertus, was the full Moon, to show that the Messiah should come in the fullness of Rupert. in Exo▪ Gal. 4. 4. time: and it was the full Moon after the vernal equinoctial, when the dayes begin to be longer then the nights, there being before short dayes and long nights; but now the light overcometh the darkness, to show that the World was held in the dark night of sin before, and under dark legal rites; but now sin is overcome, and the light is greatly increased, all things touching the kingdom of Heaven being made manifest. And this was in the spring, when all things grow green and are revived, to show, that being now renewed in the spirit of our mindes, joyful through hope, and flourishing by charity, we should be present at the spiritual banquet of our paschal Lamb. Again, as this Lamb was taken the 10th day of the month, and kept to the 14th, and then killed: so Christ came to Jerusalem upon the same day, that being the place of his immolation, and continued there till the 14th at even, when he first in a figure sacrificed himself in instituting that holy Supper amongst his Disciples, and then was taken and crucified and slain. Thus also Ferus, who saith, that he came to Bethany six dayes before the Passeover, Ferus. and the day following to Jerusalem riding upon an ass, that being the 10th day, the next day answering to our monday, being the 11th, Tuesday the 12th, Wednesday the 13th, Thursday the 14th, at the even after which the Lords Supper was instituted. And this is according to Joh. 12. He also addeth, that the taking of the Lamb the 5th day before, signified Gods manifesting of his purpose to sand his Son in the fifth age of the world after. For so soon as man had fallen, the seed of the woman is promised, and one age having passed Gen. 3. from Adam to Noah, 2 from Noah to Abraham, 3 from Abraham to David, 4 from David to Christ, whose age was the fifth, he was sacrificed. Moreover, it was either a Lamb or a Kid that was taken, to prefigure Christ; a Lamb to show him to be the Lamb of God, that taketh away the sins of the World; and a Kid of the Goats, to show, that he was in the account of the wicked Jews a sinner, and did bear the sins of us all. And this Lamb was without blemish, to show that in himself he was without all spot or stain of sin. And it was taken out of the flock, because he was a man like untous. And lastly, if the household were too little, another was appointed to join with it, to show that the Gentiles should be taken in to the Jews. Thus Ferus Rabanus saith, that the tenth day signified the Decalogue, because under the Rabanus. Law Christ was taken as it were, being under the Law figured out, but not slain, till afterwards under the Gospel. And a Lamb or a Kid must be taken, to show, that he came, as of righteous so of wicked progenitors: and the Lamb was killed in the evening, to show his Passion in the evening of the world. And they shall take of the blood, and strike on the two side-posts and the upper post, &c. Verse 13. The blood shall be to you a sign. Verse 22. Ye shall take a bunch Verse 7. of hyssop and dip it in the blood, that is in the basin, and strike the lintel, and the two side-posts with the blood, and none of you shall go out of the door of the house, till the morning, &c. This blood appointed to be a means to preserve the Hebrws from death, figured out the blood of Christ, whereby we are delivered from sin& everlasting death, the striking of it with a bunch of hyssop, which was also Verse 22. used to sprinkle blood at other times, as to cleanse the leper, Levit. 14. 4, 5. and hyssop was also used to make a water for the expiation of sin, Numb. 19. The bunch of hyssop, saith Rupertus, figured out the faith and humility of Christs passion, because humility by faith dipped in Christs blood, saveth Rupert. lib. 2 in Exod. cap. 22. from death, whereby through the swelling of pride in the first man we were all endangered, alluding to which David said, Wash me with hyssop, and I shall be Psal. 51. clean. For hyssop is a low herb growing in rocky places, and healeth the swelling of the Lungs. For these words, the blood in the basin, the vulgar Latin hath, in limine, and the Septuagint likewise; whereupon Augustine inquireth, what blood that was at the threshold? and answereth, that either the lamb August. quaest. 46. in Exod. was killed there, the blood running out in that place, or else it was brought, and set there for this purpose, but the Hebrew is plain, in the basin. But what meaneth the striking of this blood upon three posts? Answ. The angel, that came to destroy, had no need of a sign, for he knew the Hebrews houses from the Egyptians without it; but this was given, as a sign to them, that they might believe the great care of the Lord over them, for their preservation. And touching the posts of their doors, they must have blood put upon them, to show that we must always, when, we come in, and when Ferus. we go out, remember the blood of Christ shed for us, and that we ought to make open confession of him, and not be ashamed of his cross, as Ferus saith. And three posts are marked with blood, to show the baptism in the name of the Father, Son, and Holy ghost, and that we must not receive Christs blood only externally with the mouth, and internally by faith, but to imitate him, thus marking herewith the upper post also. And none must go out of the door thus marked till the morning, to show, that we must not go Rupertus. out of the true Church after any Heresies; for if we do, there is nothing but destruction without, but within there is safety: so Rupertus. And they shall eat the flesh that night roasted with unleavened bread and sour herbs. Ye shall not eat of it raw or sudden, but roast, &c. Verse 8, 9. It was not enough to mark the door-posts with blood, but they must also eat the flesh, to show, that we must receive Christ, not one, but two ways, by faith, and by eating the Sacrament, it is not enough to receive him by believing, but we must also receive him by eating, lest we should seem Ferus. to contemn his Ordinance. And this eating was in the night, to show that our eating of the flesh of Christ is mystical, and invisible, for the eye of reason must be shut, and we must deal only by faith. It must be eaten roast, to show that Christs flesh was put into the fire of tribulation, not sudden with water, because it was not mingled with sin, which is as water. And raw, or sudden it must not be eaten, to show that we must not come to eat Christs flesh without preparation, or thinking the bread to be nothing but bread, o● carnally thinking with the Capernaites, that we cannot eat his flesh, for this is to eat it raw. And by carnal reason we cannot find out, how it can be flesh, the water of our reason must not thus seeth this flesh, but we must attribute all to the operation of the Holy Ghost, who is as fire to roast it, by faith wrought by the Spirit believing it to be such; for this is to eat it roast, not sudden with water. The bread forthwith it must be eaten, is unleavened, the leaven of malice and hard-heartedness must be excluded, and we must eat with the unleavened bread of sincerity and truth: there must be true repentance in those, that eat, for this is not a Sacrament of remission of sins, that is proper to repentance: he cometh like a Dog, that cometh in his sins, and this is not the bread of Dogs, but of sons. The sauce is bitter herbs, to show Nos cum lactucis comedimus, si corpus nostrum affligamus, quatenus amaritudo poenitentiae abstergat à mentis stomacho perversae humorem vitae. that the Disciples should eat the Sacrament in much bitterness and grief of Spirit, as they did, for the words then spoken by Christ, and that we must eat it with a bitter remembrance of our sins, which may cleanse away from the stomach of our mind, the humours of a perverse life. His head with his legs and purtenance, to show that Christ must be all received, and not part of him only; his head, that is, his Divinity must be believed, his feet, that is, his humanity, and his purtenance, that is, his soul, for if with some heretics we deny him to be God, with others, man, or with others, his soul, we receive him not; for Christ will not be divided, he must be received whole or not at all. And we must receive him all, his promises, gifts and precepts, and not in part, as most do, that will none of his precepts. And nothing must remain of it till the morning, for before the morning of the future life, all Verse 10. must be done, there will be no time for it after: and nothing must be left for Dogs or Egyptians: this Sacrament must not in any part be left to be conculcated. That which remaineth must be burnt with fire, that is, the bones, and what mystery remaineth, that we cannot prie into, we must leave to Gods holy Spirit to reveal in his good time. Hitherto and to this effect Ferus. Saint Augustine enquiring what could remain, seeing a sufficient company must be taken to eat it all up? Answereth, that a bone thereof was not to be August. broken, and therefore they were the bones that remained to be burnt. Simlerus saith, that the fire, forthwith it was roasted, signified affliction, or the Simlerus. Spirit, and that they eat it raw, who abhor from Christs cross, and they seeth it in water, that take it with the water of human traditions and cogitations, and that bitter herbs signified their bitter afflictions in Egypt, and that the remainder must be burnt, that it might not be exposed to contempt. I think that by burning the residue, was most aptly figured out, that the Egyptians and such as they were, Idolatrous people, have no part or parcel of Christ to do them good, although it be said of him, that he is the Lamb of God, that taketh away the sins of the world; or that none but Israelites, that is, the faithful should be suffered to eat any of this Supper. And whereas Augustin and Ferus think, that the residue to be burnt was the bones, it might fall out that they not being able to consume all the flesh, some of that might remain to be burnt also. And by this burning of all that remained, the Lord would intimate their certain departure early in the morning, so that they should have no further time to make use thereof. For the manner of proceeding, Tostatus saith, that this was the custom of the Jews. The Lamb Tostatus. being killed, and the blood striked upon the Door-posts; they flayed it, and took out the entrails, which being washed and purged, they put in again and roasted it whole. Raw is by Rab. Solomon expounded, not sufficiently roasted, for men in nature R. Solomon. abhorred to eat raw flesh, and if it had been eaten in part raw, it might have caused a nausea, and so a casting of it up again. And boiling asketh a longer time, then roasting; and Lamb boiled is not so firm nourishment as roasted, wherefore it must not be boiled but roasted. And the Lamb roasted did most aptly set forth Christ in his passions, because there was no mixture of any water of consolation to alloy the heat there of, as to his Martyrs there was afterwards. The word translated, bitter herbs, is {αβγδ} Merorim, bitternesses, but the Chaldee Paraphrast and Lyranus hereby understand bitter herbs in general. The Septuagint render it {αβγδ}, which Theod. Gaza in Chaldee Paraphrast. Aristor. de Histor. Animalium, Cap. 7. translateth sylvestres lactucas, and thus it is rendered in the vulgar latin, agrestes lactucas, wild lettuce. Ye shall eat it, your loins gird, your shoes on your feet, and your staff in your hand Verse 11. All this was thus appointed, to show their going out with all hast; and it was afterwards done in the same manner, to preserve the memory of this their deliverance. They used to wear loose garments, wherefore when they traveled, they girded them, that they might not be hindered hereby in going, and whereas commonly they put off their shoes, when they went to meat, now they must have their feet shod, to show that when the time came, they should not have so much as leisure to put on their shoes. Lastly, every one must have his staff in his hand to travel withall, that they might not delay to seek that. But whether they should stand with staves in their hands, is not said, but it is gathered hence, and the Hebrews say, that they stood, because servants used to take their meat standing, and therefore this gesture served to put them in mind, that they were servants in Egypt. Pererius taxeth Perer. in Exod. Philo for saying that they stood, when they ate the Passeover; because no such thing is expressed, and if it had been so instituted, Christ would doubtless John 13. 4. Verse 12. have eaten it so, whereas we red, that he rose from supper and put off his garment, and then he sate down again, intimating, that he stood not but sate at supper. Simlerus saith, When Christ is said to have satin down, it is to be Simlerus. understood, that the paschal Lamb was eaten before, and then he sate down with his Disciples to eat somewhat else, the lamb having been received, not as meat to fill the belly, but as a Sacrament. Wherefore he seemeth to think that he stood in eating the lamb, but sate down to eat other meats, after which he instituted his Supper, and thence the Feasts preceding the Communion in the primitive Church called Agapae, which were eaten first, took their beginning. I see no necessity to hold, that Christ stood, or that standing was of divine institution, although it were afterwards used by the Jews; yea, I think rather that he stood not but sate at the paschal Supper; yet not going herein, as is commonly held, and as I have formerly held from the first institution, because the gesture of standing was occasional for that time of their departure onely: but now I see that he stood not but sate, there being never any ordinance for standing, but onely it was by the Jews collected, forsomuch as they must have shoes upon their feet and slaves in their hands, that they ought to stand. It is the Lords Passeover. This Sacrament was so called, not from the passing of the Hebrews out of Egypt, but from the Lords Nazian. Orat. 2. de Pas hate. passing over the Hebrews houses at this time. In Greek it is rendered {αβγδ}, which some have thought to come from passion, as Nazianzen sheweth, but reproveth For the Allegory, the girding of the loins, saith Ferus, figureth out the The Allegory. Ferus. Ephes. 6. chastity of those that come to the Lords Supper, and refreining from following fleshly lusts; the being shod, the being shod with the Preparation of the Gospel of peace, as Saint Paul speaketh, which is, when we do all things according to the Word, for thus we go herein as in shoes, our feet must not be naked, that is, in our affections we must not cleave to earthly things; the staff in the hand, the having of that about us, whereby we may both be supported against our weakness, and drive those away that would persuade us to evil, that is, the same Word of God in our mindes; and the Passeover must be eaten in hast, to show, that we must not defer preparing ourselves against the Lords coming, but do it speedily: for the time is short, saith Paul, so that fear of being prevented, as a desire to be with Christ, must work upon us for 1 Cor. 7. this end. They that are the passeover, saith Gregory, are bidden to have their joins Gregor. hom. 22 in Evang. girded, to show, that we must tame pleasures, and restrain the flesh from luxury, that we may not be subject to correction for any 'vice. By shoes he understandeth the examples of the godly departed, because shoes are made of skins of dead beasts, of which before, when Moses was bidden to put off his shoes. And the staff, he saith, is the pastoral staff, first, the loins must Festi●antes Pascha comedite, ad solennitatem patriae coelestis an●●elate, nemo in hujus vitae itinere torpeat, ne in patria locum perdat, &c. be girded, and then this office undertaken. And as the Passeover must be eaten in hast, so he saith, the mysteries of Redemption and the joys of Heaven ought to be known with hast, and the precepts of life must be fulfilled in hast, because to day we know we may do well, but we know not whether we shall to morrow. Therefore, let no man be slothful in the journey of this life, lest he lose a place in his heavenly country; let no man make delays through studying after vain things, but let him perfect that which is begun, lest he have no time to fulfil it. For I will pass through the land of Egypt this night, and smite every first-born in Verse 12. all the land, from man to beast, &c. Here is the reason of marking the door-posts with the blood of the lamb, that the Hebrews might be preserved, when the Egyptians were destroyed. Rupertus lib. 2. in Exod. c. 17. In that, after the killing of the lamb, the first-born of Egypt are killed, the destroying of original sin by the death of the lamb Christ Jesus is set forth, saith Rupertus. And I will execute judgement upon all the gods of Egypt; of this see before, Chap. 11. v. 5. And this day shall be to you for a memorial, ye shall keep it a feast to the Lord, &c. Verse 14, 15 Verse 16, 17 After the Law of the Passeover set down for that time, here it is established for a Sacrament perpetually. Seven dayes must unleavened bread be eaten, and if any should eat leavened bread in that time, he is threatened to be cut off, and of these dayes the first and the last are appointed for holy Convocations, no work must be done in them, saving about that which they must eat. God Verse 18, &c will not have his great benefits forgotten, and therefore this feast must be kept, that hereby their deliverance out of Egypt might be remembered for ever, and God might be praised therefore: for the time, perpetually, or for ever, see before of Circumcision, Gen. 17. The feast of unleavened bread must last seven dayes, because all that time they could not stay to leaven their bread. Josephus saith, that when the Jews had continued their journey out of Egypt Joseph. lib. 2. Antiquit. three dayes, they came to Baalsephon by the Red-sea, and finding nothing there, because it was desert, they sustained themselves with a little meal made into bread and a little baked. And thus they lived 30 dayes, using it sparing, and then their provision brought with them was all spent, in the remembrance whereof we keep eight dayes, eating unleavened bread: thus Josephus. But here it is said, seven dayes, and Levit. 23. Numb. 28. Deut. 16. Yet Rupertus also standeth for eight dayes, because the reckoning beginneth at the 14 day, and endeth the 21. But the reckoning is made from the 14 exclusively, not inclusively, from that day, but that day is none of the number. And if they ate unleavened bread 30 dayes, as Josephus saith, it may be demanded, why they kept but seven afterwards? It may be answered, that seven was an holy number in respect of the seventh day from the Creation, and therefore God would have no holy Feast to last above seven dayes. The number of seven is often put for many, as Ruth 4. 15. Prov. 26. 16, 25. and in that saying, The righteous falleth seven times in a day. Wherefore seven dayes, that is, many dayes in signification were enough to remember the many dayes, wherein through necessity they ate unleavened bread, and seven dayes were likewise appointed, to remember their dwelling in Tabernacles forty Levit.. 23. 34. years. But why is the first day and the seventh amongst these to be kept as Sabaths, Verse 16. with resting from labour, all but about the meat to be eaten? Answ. it would have been an importable burden to keep so many dayes together strictly, with resting from all work, and therefore God in mercy appointeth onely the first to be kept thus, and the last to make an holy conclusion of this Feast, requiring no more upon the dayes coming between, but that they should eat unleavened bread, but of this see more, Levit. 3. 7, 8. But which was the first day, is not agreed amongst all. Rupertus saith, that the 14 day Rupertus. was the first, but this cannot possibly stand, because it is expressly said, seven dayes they should keep this Feast, and the 21 was the last, so that by his account the dayes would have been eight. The time indeed began the 14 day at even, but then the 15 day began, as hath been already shewed. The exception, saving about that which every one must eat, serveth to distinguish the rest of this Sabbath from the Sabbath of the seventh day: for in it no work must be done without any exception; they must bake what they would bake, and seeth what they would seeth the day before, and not kindle a fire upon Exod. 16. 23. Exod. 35. 3. it. For the place where the Passeover should be kept, although at this time it was in their private houses, yet afterwards when they should come into the land of Canaan, they were forbidden to sacrifice it in any of their gates, but Deut. 16. 5, 6. onely in the place which the Lord should choose. If any did eat any leavened bread in these dayes, he must die for it: and so all the laws about the Sacraments and Sabbaths and service of God were ratified by threatening death to transgressors. Yet there was sometimes a case, wherein it was no sin to eat leavened bread upon these dayes, viz. if he were hindered from keeping the Passeover this month, either because he was unclean, or forth in a journey: for then he was not tied to keep the Passeover at this very time, but the 14 of the month following at even, and therefore this tie was not upon him this first month, but the second, as is shewed, Numb. 9. 11. and practised, 2 Chron. 30. 13. Now because, as was before said, the Passeover must not be eaten Justin. Martyr. Dial. cum Try phoac. but at the Temple, and the Temple was long since destroyed, it is plain, saith Justin Martyr, that this Sacrament is at an end, and ought not to be used any longer. Then Moses called all the Elders of Israel, and said to them, Take to you a lamb, Verse 21. Verse 22. and kill the Passeover. Verse 22. And ye shall take a bunch of hyssop, &c. Here Moses, according to the Lords direction appointeth it in every family to be done, and if there be any thing added, or otherwise propounded, then before, we must not think that Moses did it of himself, but by the guidance of the Spirit for further explication. They are forbidden to go out of their houses that night, not because the Angel could not distinguish them from the Egyptians, if he met them without, but to show, that their safety stood in the blood of the lamb, and so doth all ours in the blood of Christ. And this Sacrament is appointed to be used for ever, and their children must be Verse 23, 24 Verse 25, 26 Verse 27, 28 Verse 29. Verse 30, informed of the reason of it. And the time of beginning is set, viz. not before, but when they should inherit the land of Canaan, yet it was once kept in Sinai the next year, Numb. 9. 1, 2, 3. And they did, as was commanded, and God did, as he had threatened. Pharaoh therefore rose in the night, he and all his servants, and there rose a great cry in Egypt, for there was no house wherein there was not one dead. If it shall seem doubtful, how this could be so, considering, that in many houses there is not any first-born, for some have no children. Saint Augustine answereth, that by a special Divine Providence it was so disposed of, that at this time there was a first-born in every house: August. qu. 44. in Exod. so likewise Lyranus. Cajetan saith, that by the first-born may be understood also the survivour, when the first is dead. Tostatus saith, that they may be understood Cajetan. as first-born, whether males or females who were born first, although their Parents were dead. Hugo Sancti Victoris saith, that it may be understood Tostatus. Hugo Sancti Victoris. Aben Ezra. every house wherein there was a first-born: Aben-Ezra by every house understandeth the far greatest part. But I hold with Augustine, that one was smitten in every house, for men had divers wives, and therefore it is no marvel, although there were some children in every house, or a man the first-born of his father departed, yea because one man had more wives having all children, there might be more first-borne in the same house slain. Now Pharaoh is overcome after the blood of the Lamb striked upon the Posts of Verse 32. Ferus. the door, and he speaketh flatteringly to Moses, saying, Depart and bless me, the Lamb having by death overcome sin and the devil, the devil now likewise croucheth to him, but as Pharaoh being compelled through fear, all in vain. And the people took their doughty, before it was leavened &c. Verse 34. As they going into a desert place, took provision with them, so must we in the wilderness of this world always have the bread of the word with us. Ferus. And they borrowed of the Egyptians Vessels of Silver, and Vessels of Gold, &c. Verse 35. How just the Israelites spoiling of the Egyptians at this time by the command of the Lord was, I have already shewed, Exod. 3. 21. But forsomuch as they borrowed these things of them, and neither meant nor did ever restore them again, it may be questioned, how this can be justified from fraud? Augustine August. qu. 45. in Exod. answereth, that although it be said now, that they borrowed them, yet it is to be understood, as spoken by way of capitulation, this borrowing being before in the space of the four dayes, from the taking of the Lamb, and now they being thrust out in hast, the Egyptians not requiring them, they might Lib. 22. in Faustum cap. 71. go away with them. Elsewhere he saith, There were secret reasons, that we cannot search into, and this may suffice for their justification, God commanded them thus to do, and in doing his command there is no sin, but in doing against it. Tertullian saith, that there is an old tradition, that the Egyptians sent after tertul. l●b 2. contra martion. the Israelites, requiring them to restore their goods borrowed, but they required then of the Messengers satisfaction for their labours so many yeares in Egypt, promising upon this condition to restore them, and the recompense for their work being counted came to so much, that it exceeded far the worth of the goods carried away, which when the Messengers perceived they left them for their stipend. I am not of Augustines mind, or theirs, that think these goods to have been borrowed before this time, for whilst the Egyptians were hardened against the Hebrews, as they were before this blow, there is no probability, that they would lend so much, or colour for the Hebrews to borrow. But now urging thē to depart; they might require them to lend vessels for their sacrifices and service of the Lord, and apparel, and ornaments sit for them to put on to keep an holy day to the Lord, and they counting it a benefit to be rid of them any way, would not doubtless now deny them any thing, by whose stay they thought all their lives would be hazarded. And for justifying their borrowing, and not restoring, I think, that although they desired only to borrow, the Egyptians might to redeem their lives give them, and so sand them away, and then it was no fraud in them to ask to borrow, they believing that God would work so, as that they should not be tied in conscience to restore again. And that it is probable, that they asking to borrow, the Egyptians freely gave, appeareth by the next words, The Lord Verse 36. gave the people favour in the eyes of the Egyptians, &c. for though the word lending be used, yet they might lend so, as never looking for any restitution of them again. And if it were only borrowed and lent, it may be justified by the after-dealing of the Egyptians pursuing the Israelites, for hereby they came into terms of hostility, in which case they might as against their enemies have come, if they had been able, and taken their goods from them, and therefore having them already in their custody, keep them. Lastly, the Egyptians were drowned in the Red-sea, before the time of restoring came, so that they remained not to whom restitution should have been made; and come back to restore they could not for the sea between them and Egypt, without going far about, and it would have been dangerous for those that should have gone amongst such enraged ememies. For the Allegory, the Hebrews borrowing The Allegory. precious things of the Egyptians, which were used afterwards about the Tabernacle in the worship of God, figured out Christian Theologues borrowing of all parts of human learning from the Heathen, amongst whom it was first invented to set forth the Doctrine of truth. Thus Augustine as the Egyptians had Idols, which the Hebrews detested, so they had precious things, August. lib. 2. de doct. Christ. c. 40. which they carried closely away from them, as being ill used by them, but better by the Hebrews: in like manner the Gentiles had many things to be abominated by us Christians, coming out from their society, and they had liberal Arts, and profitable moral precepts, which being abused by them are to be taken away by us Christians, and used in preaching the gospel. And what else have many of our faithful men done? with how much Gold and Silver and precious stuff came Cyprian furnished out of Egypt, and Lactantius, Victorinus, Hilarius, &c. And it is indeed worth the noting, that heathen men were Inventors of all Arts; Socrates, Plato, Aristotle of Philosophy; galen and Hippocrates of physic; Euclides, Archimedes and Ptolomie of mathematics; Isocrates, Demosthenes and Cicero of rhetoric; and Homer, Pindarus and Virgil of poesy; Herodotus, thucydides, Salustius, and Livy of History. And although these Arts remained along time amongst their Heires and successors, Heathen men, yet they were at length taken from them; and they were spoiled thereof, as the Egyptians of their goods, and they remained only amongst Christian doctors, Justine Martyr, Tertullian, Clemens, Alexandrinus, Origen, Arnobius, Lactantius, Eusebius, Jerome, Augustine, cyril, Theodoret, &c. who seem to have taken out of the store-house of the Heathen Porphyrius lib. 3 advers. Christianos. Quòd spectat ad opiniones cum de aliis rebus tum de divino numine, quas tenebat Origenes, in illis Graecorum consuetudinem imitatus, etiam eorum doctrinam ad peregrinas& comment tias Judaeorum fabulas confirmandas tanquam subsidium sibi comparavit, &c. Ferus. Verse 37. for the adorning of Christian Doctrine, all manner of learning, and to come laden out of Egypt, as the Hebrews with the rich spoils of the Egyptians, and the Heathen remain thus spoiled, and without all learning at this day. Thus also Porphyrius, the enemy of the Christian Religion of old said of Origen, that he got unto him, as a support to confirm the strange and feigned Fables of the Jews, the Doctrine of the Greeks; for he had Platoes Books always in his hands, he was much conversant in the writings of Numenius and Cronius, he used familiarly Apollophanes, Longinus and Moderatus, Nicomachus, and other famous Pythagoreans, Theremon the stoic, and Cornutus &c. And of what avail the knowledge of these liberal Arts is for the furtherance of our Doctrine, Julian the Apostata perceived very well, when he straitly forbade the study of all human learning to Christians. The Gold of Egypt, saith Ferus, which they carried away, is wisdom; Silver, Eloquence; Garments, moral virtues: for the World hath these in many, as in Scipio, Fabius, Brutus, Lucretia, &c. but they abuse them to vain glory, wherefore we must take them to us, and use them well to Gods glory, and so we shall spoil the devil and enrich the Church of God, which should be the care of us all. And the Children of Israel went out of Rameses to Succoth about 600000 men, only on foot, besides little ones. Their number is set down, that their admirable increase in this time, they being also so greatly oppressed, might be taken notice of to the greater glory of God, by whose power they were so exceedingly multiplied. And if the men only were 600000, and they were reckoned from 20 yeares old and upward, but none under 20, as Numb. 1. 3. the women, and males under that age might well be twice or thrice as many more, and then the whole company of them, besides the mixed multitude, could not be less then 18 or 2000000. And all these came from Rameses, which was in Goshen, where they dwelled for the most part, although by reason of their multitudes we cannot but think that they must needs fill divers other parts of Egypt also, but now they were congregated thither expecting this time. Whereas it is said about 600000, Tostatus thinketh, that Tostatus. there was no want of this number, but rather a Surplusage, because Numb. 2. 32. it is said, that they were 603550, and yet the Levites were not counted, who are counted here, and 3000 were cut off for their Idolatry, he saith, Exod. 32. 28. following the vulgar latin 23000. And I do think the number was rather greater, then lesser because, howsoever that numeration, Numb. 2. was a year after, in which time many, that were but 19 yeares old, then might come into the count, yet it is not probable, that there were so many, as to countervail the slain, the Levites, that number above 600000, and the Hen. Bunting patriarches travels. Verse 38. number that died in that year also by a natural death. Succoth, to which they are said to come, was part of the troglodytes country, being eight miles from Rameses. The mixed multitude, v. 38. that went up with them are thought by Calvin, Simlerus and some others to have been people of other Calvin. Simlerus. Nations drawn to dwell in Egypt by the fertility of that place, but now seeing all things destroyed by Gods judgements, they went away together with the Hebrews, and some of the Egyptians also, groaning under the tyranny of that King. It seemeth more probable to me, that they were for the most part such, as came of the servants brought by Jacob into Egypt, and so belonged to his children, and some strangers of other Nations offering to go with them, because Moses being sent to deliver the Hebrews only, and to carry them into Canaan, would not doubtless receive many others, except in the nature of servants. And they baked of the doughty, which they had brought out of Egypt, unleavened Verse 39. cakes, &c. Although the Israelites had free liberty of departing out of Egypt, yet there was some mixture of adversity with this blessing, in that they had but simplo provision, viz. of meal, which they could only make into unleavened Cakes, called the bread of affliction, Deut. 16. 3. So the children of God, saith Calvin, Calvin. are not every way happy at any time in this world, but have adversity mixed with prosperity, that they might be kept from loving the World, and the things thereof. And we must, saith Ferus, do the like unto the Israelites Ferus. in this place, that is, carry the food of our souls, that is, the word of God with us, and by often meditating thereupon make us cakes to feed our souls, but they must be unleavened, that is, the word of God must not be used to liberty and wickedness, but unto piety and devotion. Now the dwelling of the children of Israel in Egypt was 430 yeares. v. 41. And Verse 40, 41 at the end, &c. Of this time enough hath been said before upon Gen 15. where I have shewed, that the common received opinion is, that they dwelled in Egypt, since Jacobs coming down thither only 215 yeares, and that the other half of this time was spent partly in Egypt, when Abraham came first down to sojourn there, and partly in Canaan, and Mesopotamia: but it hath been also considered, whether this whole time may not be counted to have been spent in Egypt. It is a night to be observed to the Lord, wherein he carried them out of the Land Verse 42. of Egypt, &c. There cannot but be some doubt made here, how they are said to have gone out in the night, because Moses had before commanded them, Verse 22. not to go out of their houses, till the morning, and Numb. 33. 3. it is said, that they went from Rameses the morrow after the Passeover? Rupertus answereth, Rupertus lib. 2. cap. 18. that they began not to go out, till the light of the morning began to approach, and this was truly the morning, but because it was still somewhat dark, the night was not altogether gone. The cause, why Moses warned them not to go out of their houses till the morning, was, lest they should be smitten by the Angel of the Lord, but this danger being once past, and the Egyptians urging them to be gone, there was no reason, why they should stay till day-light, and yet they being so great a multitude, could not all depart in the order of Armies, as they did, till the next day. It is to be held then, that they began their Journey before day, for which it is said, that they were brought out in the night, and the last of them went away by day, for which it is said, that they went out the morning after the Passeover. To make this their expedite going out in so great Companies the more credible, Josephus saith, that Moses had before gathered them together and Iosephus. distributed them into Companies, as they should march forward. This is the ordinance of the Passeover, no stranger shall eat thereof. 44 But every manservant, after thou hast circumcised him, shall eat thereof, &c. The reason, why none might eat the Passeover but the circumcised, was because it was eaten in remembrance of their deliverance out of Egypt, and Verse 43, 44 of their preservation, when the first-borne of the Egyptians were all slain, and therefore if any that were not of the children of Israel at the least in Religion, as the uncircumcised were not, their eating of the Passeover would have been but a profanation of this most holy Sacrament. And by the like reason no man that is unbaptised may eat of the Lords Supper, and if any unbaptised within, that is, living impenitently in sin eateth thereof, he also profaneth it, although he be outwardly baptized; yet such are not by the Minister to be put back, but because they are members of the visible Church, to be admitted, but with premonition of the danger, which by coming thus they incur. For the question made here by expositors, whether bought servants might be compelled to be circumcised, that so they might Tostatus. eat the passeover? it hath been resolved already, Gen. 17. 15. Tostatus gathereth from the different words used touching a servant and a stranger, that the last might not be compelled, but the first might; and Cajetan, that he might Cajetan. be compelled to receive Circumcision, as a mark upon his body, as any other mark that his Master would put upon him, but not as a sign of the Religion professed by the Israelites: but this is a distinction without all ground. And for the collection of Tostatus, if he meaneth by compelling, threatening him with being cut off in case he refused to be circumcised, as the Lord appointed at the first instituting of that Sacrament, Gen. 17. it is true, but not otherwise, he utterly refusing and resisting. It shall be eaten in one house, neither shalt thou carry forth of the flesh thereof, and Verse 46. ye shall not break a bone thereof. None of the lamb must be carried out, in remembrance of the first use thereof in Egypt, where it was eaten whole in the house, in which it was prepared; and if any remained, it was burnt, and none could then be carried out, because they might not go out of their houses for fear of the destroying angel: so that Lyranus erred, when he said, Lyranus. that they might not sand any forth of the doors, because they had no leisure to do now, as at other festival times, viz. to sand part to their neighbours. The Mystery. This charge of eating the whole lamb in one house, doth mystically set forth the unity that should be in the Church of Christ, all thinking and speaking the same things: if there be schisms, some of the Paschal flesh is carried forth, and the law of this Sacrifice is broken, if the Sacrament be given to those that are schismatical, or live in dissension with their neighbours: to this effect Ferus. Calvin. Cajetan. Ferus. Touching the caution of not breaking a bone, this was, because they were in hast, they must not stand to break the bones and to pick out the marrow: and mystically that which befell the Lord in his passion, was figured John 19. out, not a bone of him was broken, as it is applied by the Evangelist. And the word, wherein the meat and drink of our Sacrament consisteth, saith Ferus, ought not to be broken by drawing it into divers senses, but taken whole and as it is, and as the Evangelists not daring to change any thing therein, and the Apostles have delivered it. CHAP. XIII. ANd the Lord said unto Moses, sanctify unto me every first-born that openeth the womb both of men and beasts, it shall be mine. The Lord having spared Verse 1, 2. the first-born amongst the Hebrews when he slay all the first-born in Egypt, now maketh a law for ever after, that all their first-born shall be his. And herein he dealt most equally, he could have taken more, but he taketh onely such as he had preserved, the first-born are further said to be all such as open the womb, because otherwise a man having more wives might have thought that one of his children onely had need to be redeemed. In bidding that they should be sanctified unto him, he meaneth that they should be separated from a common use unto an holy. But the first-born of men might be redeemed, and how they should be redeemed is appointed, Numb. 3. unless any of them should be peculiarly chosen for the Lords service, as Samuel was, 1 Sam. 1. being by his mother vowed unto him. And the first-born of an unclean beast might be redeemed, as of an ass, or else his neck must be broken, that he might not come to any common use: and the first-born of clean beasts must be sacrificed, v. 12. Chap. 22. 29. Chap. 34. 18. But by the first-born here is shewed that the males onely are to be understood, as was noted before, Chap. Exod. 13. 12. 12. 5. to figure out the perfection and best strength required to be spent in Gods service. For the first-born of men the Levites were taken, and for the first-born of cattle their cattle, Numb. 3. 41. and for those that were more of all the children of Israel at that time of numbering, five shekels apiece were appointed to be taken by the poll, being shekels of the Sanctuary, that is, 2 skill. 6 pence the shekel, and given to the Levites, v. 47, 48, &c. Afterwards such firstlings as fell of clean beasts, were after seven dayes to be given to the Lord, because as Rab. Menahem hath it, in seven dayes there was a Sabbath R. Menahem Maimony Treatise of forbidden meats, ch. 4. Sect. 4. Calvin. to sanctify it, but before the seventh day of the age was past, it was not lawful to kill it for common use, Exod. 22. 30. Calvin saith, that in appointing the eighth day, it was alluded to Circumcision upon the eighth day, and that before this time it was nought worth, and so unworthy to be offered up in sacrifice. The words translated, every one that first openeth the womb, are v. 12. every apertion or opening of the womb. And the first ripe of their fruits were also to be given to the Lord, Chap. 22. 29. As for the first-born of men, they were to be redeemed, but with what price is not set down here, but, Numb. 3. 47. fire shekels were appointed, and Numb. 18. 16. this was the price from time to time, no more was required of the rich, and the poor paid no less. Heb. 12. 23. the faithful are called, the Congregation of the first-born, wherefore in this law of sanctifying the first-born was figured out their Sanctification, and how they should be separated from the rest of the world, to serve God in holinesse; and likewise the whole people of Israel, Exod. 4. 2●. for as they by the blood of the paschal lamb, so we by the blood of Christ, are saved from death, and do therefore owe our lives to the Lord. Christ is also called the first-born amongst many brethren, and therefore the sanctifying of the first-born figured him out, and the prime of our strength and actions which should be sanctified to the Lord, And Moses said unto the people, Remember this day, in which ye came out from Verse 3. Egypt, &c. Here the second time Moses putteth the people in mind of keeping duly the Feast of the Passeover, and then according to that which the Lord further said unto him, v. 1, 2. he delivereth to them the law of separating every of their first-born unto the Lord, v. 12, 13. If it be demanded, why he remembreth the same thing here over again? The Hebrews answer, to intimate a second and more mystical sense of the Passeover besides the first, viz. that hereby our Saviour Christ might be figured out, who was to come; as in respect of things past, it was a memorial of their deliverance out of Egypt: so Simlerus, who also addeth, that this repetition is made to inculcate Simlerus. it the more into their mindes, that they might never forget so great a benefit, or to keep this solemnity in remembrance of it. This day came ye out in the month of Abib. Here first, the first month hath Verse 4. a name given unto it, but of this name enough hath been already said, Chap. 12. 2. In Canaan the corn was eared, and began to be ripe at this time, and therefore in way of thankfulness and acknowledgement, that all increase of the fruits of the earth came from God, the first fruits were appointed to be brought and offered to the Lord. And when the Lord shall bring thee into the land of the Canaanites, Hittites, &c. Verse 5. Here the time of beginning to keep this Feast from year to year is set down. Before they came in that land they were fed with Manna, so that they had neither leavened bread nor unleavened to keep this Feast withall. Here are five Nations onely mentioned, the other two Gergesites and Perezites understood are supplied in the Septuagints translation. And he speaketh of this Countreys flowing with milk and honey, to intimate that they would be most apt in the midst of such plenty to forget their former poor estate, and therefore even then especially he biddeth them remember this service. Of the meaning of this phrase, flowing with milk and honey, see before, Chap. 3. 17. And of speaking hereof to their sons enjoined, verse 6, 7. see Chap. 12. 26. Verse 6, 7, 8. Verse 9. And this shall be for a sign upon thine hand, and for a memorial between thine eyes, &c. To the same effect it is spoken again, v. 16. and again, Deut. 6. 8. Deut. 11. 18. and Numb. 15. 38. they are commanded to have fringes upon their garments in their borders, and upon them a ribbon of blew for a remembrance of all the Commandements of the Lord to do them; and Deut. 2. 12. The Jews upon these grounds made them little rolls of parchment, and upon them wrote four Sections out, called Perashoth. 1 sanctify unto me every first-born, &c. from Verse 2. of this 13 Chap. to the end of v. 10. 2 And it shall be when the Lord shall bring thee into the land, &c. from v. 11. to the end of v. 16. 3 Hear, O Israel, the Lord our God, the Lord is one, &c. Deut. 6. 4. to the end of v, 9. 4 And it shall be, if ye harken diligently to my Commandements, &c. Deut. 11. 13. to the end of v. 21. And these four rolls were severally covered with leather, and being all folded in one piece tied upon the head with strings from the crown to the forehead. And the same four Sections were again written in one piece of parchment in four columns, and tied to the left arm with strings near the elbow, that they might be before their eyes, and near to their heart. But the Sadducees wore them upon their forehead and hand. And so precise were the Jews about the writing out of these passages, that unless they were written word for word without any fail or alteration, they held them unlawful to be worn. And so superstitiously opinionated were they of them, that they counted great virtue to be in the wearing of them, for they taught, that whilst a man had these on upon his head and arm, he was meek and fearing God, and not drawn away by laughter or vain meditation, nor conceived any evil thoughts, but turned his heart to the words of Truth and Justice. Their chief time of putting them on was when they went to prayer, or to reading the Law, wherefore they called them Tephillin, Oratories or Prayer-ornaments in the Chaldee tongue, although they allowed the wearing of them by day at all other times also, except upon Maimony in Tephillin, Chap. 4. Sect. 3. the Sabbath, because it is said, the Sabbath should be a sign unto them: but they allowed not the wearing of them by night Thus Maimony. The word used, v 16. is {αβγδ} Totaphoth, which we render frontlets, the Septuagint Phylacteria, conservatories, or keepers in memory. Chrysostome and some others think, that by this constitution of the Lord they were tied to wear these memorials about them, but Jerome and others that the meaning was onely that they should always have the law before the eyes of their mind, and put the same in practise: see my Exposition Matth. 23. 5. In imitation hereof superstitious persons under the Gospel used to wear annulets with a piece of the Gospel written therein, placing great holinesse in thus Synod. Antioch. doing, but this was long ago condemned by the Council at Antioch. The beasts mark is said to be in the forehead, and upon the right hand, Revel 13. 16. I think with Jerome, that the meaning is not, that they should outwardly wear any writing, but onely by these speeches is meant, that they should have them in their mind, and do accordingly, as we may gather from Deut. 6. 6, 7, 8. Prov 6. 21. so likewise Simlerus, who saith, that herein it was alluded to the Simlerus. custom of the Heathen, who ware earings, and other ensigns in honour of their gods. When the Lord shall bring thee into the land of Canaan, &c. Thou shalt set apart Verse 11, 12 unto the Lord all that openeth the Matrix, &c. In Hebrew it is, Thou shalt make to pass to the Lord; what this is, is shewed, v. 15. viz. to make to pass through the fire, to sacrifice. See also Deut. 18. 10. 2 King. 16. 3. Ezech. 20. 26. Levit. 18. 21. Numb. 18. 17. In the Septuagint it is, Thou shalt set apart, that is, from thine own to the use of the Lord, to the same effect. But every first-born of an ass thou shalt redeem with a kid, and if not, break Verse 13. R. Solomon jarchi. Gregor. Quid per asinum nisi immunditia, quid per ovem, nisi innocentia designatur? Asini ergo primrgenitum ove mutare est immundae vitae primordia ad innocentiae simplicitatem convertere, ut postquam illa peccator egit, quae immunda Dominus respuit, ea jam agendo preserat quae Dei sa●rificio imponat. Verse 17. Aben Ezra. Philo libde vita Mosis. Gen. 10. 19. his neck. Touching the redeeming of their sons, see before, v. 1, 2. for ass, Numb. 18. 15. is unclean beasts, but this, as R. Solomon Jarchi hath it, was the ass onely. The word translated kid, signifieth lamb or kid, as was shewed before, Exod. 12. and this was to be given unto the Priest, Numb. 18. 15. After the redemption made, a man might use his ass, but otherwise not, Deut. 15. 19. For break the neck, the Targum Hierosolym. hath, kill it, the same word is rendered, cut off the neck, Deut. 21. 4. The redeeming of the firstborn of an ass with a lamb, figured out the changing of our unclean nature into innocency, as Gregory speaketh, saying, what is signified by an ass, but uncleanness? what by a sheep but innocency? therefore the first-born of an ass must be changed for a sheep, that is, the beginnings of an unclean life must be turned to the simplicity of innocency, that after a sinner hath done those things, which being unclean the Lord refuseth, he may now bring forth such clean things, as he may offer in sacrifice unto him. And it came to pass, when Pharaoh let the people go, that the Lord lead them not through the way of the land of the Philistines, though that was near, &c. How near the Philistines were to Egypt, and what cause there was that the Hebrews should be afraid of them, we may gather, 1 Chron. 7. 21, 22, 23. where some are said to come from Gath, which was in the Philistines country, and to have slain some of the children of Ephraim, for whom Ephraim their father mourned many dayes. Aben-Ezra saith, that the way through the Philistines country from Egypt to the land of Canaan was but 10 dayes journey; and Philo, that the bounds of the land of Canaan were from Egypt but three dayes journey. The bounds are said to be from Sidon to Gerar and Gaza, which Gerar and Gaza were part of the Philistines country, Gen. 20. Josh. 10. and Gerar was between Cades and Sur, which Sur was near to Egypt, for the Hebrews having passed through the Red-sea, are said presently to have been in the wilderness of Sur, Exod. 15. This way of the Philistines which was West and North, the Lord would not led them, although the nearest and the most usual way, for this way Alexander came out of Phoenicia into Egypt, by Rinocorura, Gaza and Azotus, but East and Southward to the Red-sea, and so forth about by huge deserts. And the reason is rendered, Lest peradventure the people repent when they see war, and return into Egypt. This was one special reason, because they not being used to war, but to servile labour were cowardly and fearful, and so might, if the Philistines being a warlike people should come out against them, be moved forthwith to return into Egypt again, and the shortness of the way might be a motive unto them. For how timorous they were, even when they had seen many experiments of Gods Providence fighting for them, and doing miraculously for their sustentation, appeareth, because when they were come to Cadesh-Barnea, hearing that the inhabitants of Canaan were mighty, they would Numb. 14. have made them a Captain to led them back into Egypt again, although they knew not any way but through the Red-sea, and many vast and barren wildernesses. Scholast. Histor. Non duxit eos per Palestinam, propter antiquum odium patrum, tum pro mandato Domini jubentis, ut duceretur populus ad montem Sinai, ad immolandum ibi. Whereas it may be said, that even in this way they went not without war, for when they were in Rephidim, the Amalekites came out to fight against them. I anwer, that this was above 40 dayes after their Exod. 17. coming out of Egypt, for from hence they went immediately to Sinai, where the Law was given, and the time of their coming thither is noted to have been the third month after their coming out of Egypt, that is, as will appear to him that shall compute it from the 14 of the first month 46 dayes, and from Rephidim to Sinai were but eight miles. And in this space of time they had seen the Egyptians drowned, and many wonders more done for them to confirm them; whereas if they had been lead directly into the Philistines country, they might haply have met with enemies within four or five dayes, being without these experiments of Gods favour. Another reason of leading the people so far about, was to tempt and to try them, what was in their mind, and whether they would keep his Commandements, and to Deut. 8. ●, 3. give them proofs of his Providence in feeding them so miraculously. But what is this that he saith, lest peradventure, did not God certainly know what they would do? Answ. This is spoken according to the manner of men, wisely providing against those adverse things that might happen, and that it might appear, that the will of man is not enforced by necessity to the evil which he doth, but that he doth it of his own will. But could not God have destroyed those Philistines before them, and so have given them a passage; and if so, why is this alleged as a reason? I answer, the Lord yet did thus to teach us that we must wisely provide as much as in us lieth to avoid dangers so far as we can, and not cast ourselves needlessly upon his miraculous power. Hereby it is shewed, saith Augustine, that all things August. quaest. 49. in Exod. Hinc ostenditur omnia fieri debere quae rectè consilio fieri possunt, ad evitanda adversa, etiam cum Deus apertissimè est adjutor. Rupert. lib. 2 in Exod. cap. 26. ought to be done which may rightly be done by counsel to avoid adversity, even when God is apparently an helper. Rupertus saith, that God would have the Philistines reserved by them to punish his people afterwards sinning against him, and therefore he would not now led them through their land to destroy them. And this was also, saith he, done in a mystery, to show that when God bringeth a man out of the Egypt of sin, he spareth him for a time after his conversion, not suffering Satan to fight against him by his temptations, because he is yet weak and tender, and not able to bear them. So likewise Gregory, Moral. lib. 24 cap. 13. He suffereth not one newly converted to be assaulted as yet with temptations of the world, the flesh, and the Devil, lest they should be driven back from the service of God, wherein they have begun. So Christ would have his Disciples let go, when he was taken, and God, saith the Apostle, will not suffer you to be tempted above that, 1 Cor. 10. 13. which ye shall be able to bear. And the children of Israel went up armed out of Egypt. The word translated Verse 18. armed is {αβγδ} five, and accordingly it is by Theodotion rendered {αβγδ} five and five, after the manner of Souldiers marching. But because the word signifieth five, and a man having his sword on, girdeth it against his fifth rib, Pagninus rendereth it, accincti; Aquila, {αβγδ}; so likewise R. Solomon and the Chaldee Paraphrast, and Jerome, who saith, that the whole Bench of the Jewish doctors herein subscribe to Aquila, armed. The Septuagint, Gen. 15. in the fifth Generation, but erroneously, for God promised, that they should go out in the fourth. And armed they could not be, although the word be used in this sense, Jos. 1. 14. c. 4. 12. judge. 7. 11. Because Josephus saith, that the Hebrews went unarmed out of Egypt, but when the armor of the Joseph. Egyptians was driven upon the shore, they being drowned in the Red-sea, Moses distributed their armor amongst them. And it is not probable, that Egyptians fearing them for their exceeding great number would suffer them to keep any armor in their houses. Scholast. Histor. Armati, i. e. multâ supellectile muniti; whereas some think, that they might borrow armor, as other things of the Egyptians to defend themselves in the way, it is but a conjecture, Tostatus. Lyranus. ●imlerus. Oleaster. Calvin. because they were not bidden so to do. According to this of going in order five and five, holdeth also Simlerus, and Oleaster, and Calvin, who accordingly▪ rendereth the word {αβγδ}, dispositi. They went not out then tumultuously after the manner of runaways, but marshaled into ranks. And Moses took with him the bones of Joseph, for he had made the children of Verse 19. Israel swear, &c. The Hebrews say, that when they sought for the Chest with Josephs bones, Hebraei. and could not find it, immediately a Sheep stood by them, and spake, and shewed them the place, where it was, for which cause they carried that Sheep with them into the wilderness, calling it Josephs sheep, and according to this, they say it was spoken in the psalm, which leadest Joseph as a sheep; but this is an invention of theirs. And no better is that of Comestor in his scholastical History upon Exod. 37. that the place where Josephs bones lay, being Thus saith Pererius, Gen. 50. but I no where find it in Comestor. Scholast. histor. drowned at that time with the overflowing of Nilus more then ordinary, Moses wrote the name {αβγδ} in a plate of Gold, and cast it into the water, and this swam upon the water, till it was over the place, where Josephs bones were, and so they took them up, and they prophesied of the difficulty of the journey▪ which they should have, according to that, Eccles. 49. The bones of Joseph, after his death prophesied; but that is to be understood only, that they did prophetically as it were demonstrate their departure out of Egypt to come: As they, saith Ferus, going out of Egypt took Joseph with them, so must we take Jesus with us, when we turn from our sins. Of Josephs adjuring his Brethren to carry his bones, and whether the like were done touching the rest of the patriarches, see Gen. 50. And they took their Journey from Succoth, and encamped in Etham, in the edge of Verse 20. the wilderness. Etham was eight miles from Succoth: Etham was a City, but then desert, Hen. Bunting patriarches travels. Scholast. histor. saith the Scholast. History, by Josephus called Lycus, and afterwards, when Cambyses wasted Egypt, Babylon was built there, but not Nebuchadnezzars Babylon, but another. And the Lord went before them by day in a Pillar of a Cloud to led them in the Verse 21. way, and by night in a Pillar of fire to give them light, that they might go on both day and night, &c. v. 22. Because in the vast Wildernesses, through which they were to pass, the way would have been uncertain, the Lord erecteth a visible sign to guide them, in the form of a Pillar erect, called therefore a Pillar, as smoke arising in this form, judge. 20. 40. and Joel. 2. 30. is called Pillar of smoke. The Lord that went in this Pillar, was the Angel of the Lord, Chap. 14. 19. The use of this pillar was. 1 To guide them in the way. 2 To enlighten them in the dark time of the night. 3 To shadow them, and cool them in the heat of the Sun, which would otherwise have been grievous to be born. Psol 105. 39. He spread a Cloud for a covering. 1 Cor. 10. 2. They were all Baptized in the cloud. Thus the Hebrews say, that they were covered from the heat of the Sun with that Pillar of a Cloud 40 yeares so likewise Lyranus, Hugo de Sancto Victore; Ambrose, Justine Martyr, Hebraei. Lyranus. Hu●o de Sancto Victore. Ambros. in Ps. 118. Just. Martyr Dial. cum Tryphone. Gene●ra●d. in Psal. 104. who saith, that it defended them both from heat and could; and Genebrard saith, that of this Pillar there was a three fold use. 1 To guide them in the way, because in those vast Wildernesses, where the sands are continually blown about with the windes, no way can be discerned, but Travellers must use Instruments to direct them, as Mariners upon the Sea. 2 To protect them from their enemies, for to this end did God remove it and place it behind the children of Israel betwixt them and the Egyptians, Chap. 14. 3 To shadow and protect them from the heat of the Sun, which in these deserts of Arabia and of the Saracens was most scorching. Yet because in reason this pillar could not cover them, saith Tostatus, it is not to be held that it Tostatus. did, being properly understood, but that the Lord being in this pillar did so temper the air about this host, that they were not amnoyed with the heat of the Sun, no more then if they had been shadowed with a Cloud therefrom. For, 1 The figure of it being as a pillar was not fit for a covering. 2 It is said often to have covered the Ark, but not the whole host, that which covered it, being indeed unfit to cover a place of so great extent. 3 It went continually before them, except at one time, when the Egyptians pursued them, so that except the Sun had always been in their faces, it could not shadow them continually: thus also Cajetan. Some, considering these reasons, think, that there were two Clouds, one like a pillar to direct, and the other to shadow them. But because here is mention made of one onely, this is to be rejected. One Cloudy pillar being at the first appearance, and at sundry other times in the form of a pillar erect, might at the pleasure of God be so dilated, as necessity required in the manner of a Cloud, as that hereby the whole host might be shadowed, and yet again at standing times so contracted, as that it might appear for the most part over the ark onely. The fourth use of this pillar was that which hath been already touched by Genebrard, to protect them from their enemies. The fifth, that out of it the Lord spake to Moses, and revealed his will divers times unto him, Psal. 99. 7. This pillar appearing by day as a Cloud, and by night as a light fire, although it may seem to have been double, yet it was but one onely, one side whereof was cloudy and dark, and the other side shining and light, Chap. 14. 20. so that when it appeared as a Cloud, the dark side was turned to Israel; but when as fire, the light side. If it be demanded, when it began first to appear? Jerome saith, that now in Etham it appeared first, for here first is Hieron. Epist. ad Fabiolam de 42 mansion. mention made of the appearing thereof: but this reason proveth it not, seeing Moses is not said to have taken the bones of Joseph away with him, till their coming to Succoth had been spoken of, which was notwithstanding done before, and therefore this pillar might also appear before, although it be not spoken of till now: and some hold more probably, that it appeared at their first coming from Rameses, because they had as much need of a guide then as now. And the time of the appearing of this pillar unto them was 40 years, even till they entered into Canaan, as may be gathered hence, v. 32. He took not away the pillar of a Cloud by day, nor, &c. The same use still Num. 9▪ 17, 18. continued of it till then, viz. to guide them in the way, standing still over the ark when they were not to journey, and removing and going before them when they should journey. There were divers continued miracles all that time, whereof this was one; another was the feeding of them with Manna: a third, their garments waxed not old in so many years, neither Deut. 8. 4. did their feet swell: and a fourth, there was not amongst so many thousands one feeble person, so that they had need in their travels either to stay Psal. 105. 37. for him, or to leave him behind. When the pillar moved, the Levites took up the Ark, and followed, and Moses used these words, Arise( O Lord) and Num. 10. 35, 36 let thine enemies be scattered, and let them that hate thee flee before thee. When it stood, they set it down, and then he used these words, Return, O Lord, to the multitude of the host of Israel. And all this was; also done in a mystery, The Mystery. Christs guiding of us towards the heavenly rest being figured out hereby, as is intimated by the Prophet Esay, saying, When the Lord shall have washed Esay 4. 4, 5. the daughter of Sion, he will create upon every dwelling place a Cloud, and smoke by day, and the shining of a flaming fire by night. And accordingly he baptized Ferus. with water answering to the Cloud, and with fire, Math. 3. 11. 1 Cor. 10. 2. As a pillar, so he with his strength supporteth us in our infirmity and weaknesse. 2 As that pillar, so he guideth us; for Iam, saith he, the way, the truth, John 14 6. and the life. 3 He is, as that, both a Cloud for his human nature, and a fire for his divine; as long as it was night, he was onely fire, that is, God; but when the day began to appear, he was made a Cloud, that is, man, his Divinity being covered under his human nature. 4 As the light is greater in the day, though the Sun be covered with a Cloud then in the night, although fire shineth; so he having taken upon him our nature, the light was greater then in the night of the Old Testament, when he gave light onely in the fire of his divine. 5 Christ is still a fire, that is, terrible to the wicked, and so will be at the last day; and a Cloud, that is, mild and comfortable to the godly. 6 Christ is a fire in the night, to enlighten those that in humility acknowledge their own darkness, but he is a Cloud in the day, hiding himself from the proud, according to that, I came into the world; that the blind might see, and the seeing be made blind; and again, Thou hast hide these things from the wise, and revealed them to babes. Thus John 9. Matth. 11. Ferus. And Rupertus before him saith, In every place of this heaven of the Scripture occur bright stars, all looking to the fountain of their light, viz. the true Sun Christ, &c. Rupertus lib. 2. in Exod. cap. 28. Ubique in hoc sanctae Scripturae Coelo lucida occurrunt sidera, omnia in fontem sui luminis; scilicet in verum solem, Christum respicientia, &c. Quisnam hic Dux itineris, nisi qui& Dux& via nobis est, Jesus Christus; ipse nimirum columna ignis, qua verus Deus, &c. Sol ut tolerari posset, venit in nube, id est, Deus ut cum hominibus versaretur venit in carne, secundùm illud, Esa. 19. 1. Ecce ascendet Dominus supper nubem levem,& ingredietur Egyptum, &c. Et ad quid hujusmodi columna nos praecessit? nisi ut ostenderet nobis viam fugiendi à Pharaone, id est, à diabols,& aperiret nobis viam Maris rubri, id est, gratiam baptismi sanguine suo rubentis,& ingressi post nos Egyptii cum Pharaone, id est, baptizatos nos idolatrae persequentes perirent de memoria nostra cum diis suis, secundùm illud, Esa. 19. 1. & movebuntur simulachra Egypti à fancy ejus. Origen saith, that Etham signifieth fortitude, and Othon his signs, according to that which was here done. Origen. CHAP. XIV. AND the Lord spake unto Moses, saying, Speak to the children of Israel, that they turn and encamp before Pihahiroth, betwixt Migdol and the sea, over against Verse 1, 2. Baalzephon. The word Pi signifieth mouth, so that it was the mouth of Hahiroth, signifying, as some say, liberty; others, a den; others, a mountain; and lastly, others, Simlerus. Numb. 33. 8. scratching, because of the ragged rocks that were there: so Simlerus. One expoundeth it, a mouth cut or carved out, saying, that it was 16 miles from Etham. This place had the name from the form thereof, being a place between two huge rocks or mountains, the Sea being before. And because they Hen. Bunting patriarches travels. are bidden to turn thither, we may gather, that they went not at this remove streight on, but kept near unto Egypt, the Lord appointing it that Pharaoh might be drawn to pursue them, as entangled here to his own destruction. The word Migdol signifieth a Tower, and it was the name of a City of the Egyptians, Jer. 44. 1. so that they being between this and the Sea, and hemmed in on both sides with mountaines, were in a place most disadvantageous for them, and advantageous for the enemy to pursue and destroy them. Thus Pet. Comestor saith, that they turned towards Egypt, and pitched their tents Scholast. histor. in Pharaohs country, for Migdol was a Town in Egypt, to which they fled in Jeremiahs time, when Geàaliah was slain. Baalzephon was the Temple of an Idol of the Egyptians so called, and therefore in the Targum Hierosolym it is rendered, the Idol of Zephon. Baalzephon signifieth Targum Hierosolymitanum. the Lord of defence, because they held that this their god resisted fugitive servants: but by this place God would carry them, to show the vanity of this Idol. Origen turning this into an Allegory saith, that Pihahiroth is as nobilium, Migdol, turris, and Baalzephon, Dominus Aquilonis: for by the mouth of Origen. doctors we must be turned to the Tower of virtue, and remember to fight against the Lord of the North. He expoundeth also Baalzephon, ascensio speculae, ascending being by work, and seeing by faith. This was a strange thing, when the leading of them into Canaan was propounded, Ferus. to turn them again towards Egypt. But God would thus try their faith, draw forth Pharaoh to his destruction, and magnify his power, that they all might more firmly believe. So we in our travel towards heaven, must look for many a turn-again through straits and adversities. And Pharaoh will say, They are entangled in the land, the wilderness hath shut them in. If they had gone streight on, three dayes being now past, Pharaoh could Verse 3. not have had any hope, if he should pursue, to overtake them; but now seeing them to return, as held still in his land, the Hebrewes say, he thought that Baalzephon by his divine power held them there, and so he doubted not but by the help of his God he should bring them back to his servitude again: thus Simlerus. Simlerus. Verse 4. And I will harden Pharaohs heart, &c. By this means contrary to mans reason God provideth for the safety of his, and for a full revenge taking upon Pharaoh, saying, that thus he would be glorified. And indeed now was his Ferus. power fully glorified, and likewise greatest glory redounded unto him, when Christ by his death overcame the devil. News being now brought to Pharaoh, both he& his servants resolve to pursue them, Verse 5. 6, 7. Verse 8, 9. and he went out with 600 Chariots, &c. These chariots were choice chariots, most probably the best armed, there being in all likelihood many more, for it is further said, and all the chariots of Egypt, and his horse-men, and his whole army, as Josephus hath it, of 50000 horse-men, and 200000 foot. Pharaoh with all his army being come near them, it is said that they went out with an Chald. Paraphrast. high hand; the Chaldee Paraphrast, capite aperto, that is, cheerfully and boldly, without all fear, not running away like fugitives, as it had been told to Pharaoh. But when they saw this great army pursuing them, They were greatly afraid, Verse 10, 11 and cried to the Lord. Verse 11. And said to Moses, Was it, because there were no graves in Egypt, that thou hast brought us out to die in the desert,& c? It is a question here, how they could be said to have cried unto the Lord, and yet to have expostulated with Moses, who was the Minister of the Lord? Calvin answereth, that it is not to be thought, that some of the most godly Calvin. cried to the Lord, and the rest expostulated thus, because the same that cried are said to have used these words, neither is there any distinction made in the relation. But when they had through fear, as all men by the instinct of nature being in great danger do, cried to the Lord in a tumultuary manner, they madly expostulate with Moses, showing not onely how little they had profited in faith by all the forepast signs, but great ingratitude and impudence in that they durst commemorate their former murmurings, to justify themselves herein, and to condemn the Lord in his servant Moses, and that with an Irony. But they looked, as Ferus saith, at the Egyptians pursuing Ferus. them, not at the pillar before them, which was the cause that they were so terrified. And who can look at the multitude of his sins, and at the hellish host herewith pursuing him, but he must needs shake through fear, if he doth not also look to the pillar set to protect him, Christ Jesus? And Moses said to the people, Fear not, stand still, and behold the salvation of the Verse 13. Lord, &c. Moses being greatly urged by the rebellious and unbelieving people, sheweth his great meekness, in that sparing to reprove their murmurings he onely comforteth them in this extremity. In bidding them stand still, he meaneth that they should be quiet and without perturbation in their mind, and although they were able to do nothing to defend themselves against the Egyptians, yet they should not be troubled, for they sitting still and doing nothing God would fight for them. And the Lord said to Moses, why criest thou to me? speak to the children of Israel to go forward. This is by Calvin rendered by the preterpluperfect tense, God Verse 15. had spoken, holding that he had this Revelation before he comforted the people. But if not, he spake out of a firm faith, whereby he was fully persuaded Calvin. without particular Revelation at this time, that God would deliver them, and having spoken, he had this Revelation for further confirmation. Moses was a man full of the Spirit, and hereby was guided to speak upon the sudden, as God by and by shewed, that it should be. Why criest thou to me? The children of Israel are said to have cried to the Lord, v. 10. but amongst them none is spoken of as crying to the Lord, but Moses; their crying was onely the fruit of a troubled mind, and of an unpatient spirit, breaking out by and by into murmuring, and therefore the Lord would not hear it. Many may pray, but yet he onely is accounted to pray, that in faith and obedience F 〈…〉. crieth unto God, and he onely shall be regarded. The Chaldee Paraphrast Chaldee Paraphrast. relating Gods answer, saith, I have accepted thy prayer, speak to the children of Israel, &c. intimating that he cried to the Lord for pardon, fearing lest they should be destroyed for that their murmuring. Lift up thy rod, and stretch out thy hand upon the Sea, and divide it, &c. This Verse 16. Sea is before said to have been the Red-sea, Chap. 13. v. 18. but touching the reason of this name divers speak diversely. Some think it was so called from Hen. Bunting. patriarches travels. the read scales that grow therein, being therefore called in Scripture the scaly sea: some from the read sand upon the shore thereof: some, that it seemeth by reason of the sunbeams reflecting upon it from the mountains adjoining, for it is not of a read colour in the water but clear, as the rest of the Ocean. Strabo saith, that it was so called from Erithrea, the son of Perseus and Andromeda, who dwelled in the iceland thereof, and {αβγδ} in Greek is read or Strabo lib. 16. purple. It is also called the Arabian gulf, and by the Hebrews, Jam Suph, a scaly sea: thus Henry Bunting. Andreas Masius saith, that it was called the Andr. Masius in cap. 2. Josuae. Red-sea from a certain kind of read herb, wherewith the shores of that sea abounded, and Stephanus, saith he, citeth Uranius a punic Writer, who saith that the rain falling upon the mountains, and so down into this Sea gives it a read colour. R. Solomon saith, that Suph signifieth a bulrush, and that from the bulrushes it is called Jam Suph, a bulrushy sea. Ctesius Gnidius, that a R. Solomon. certain fountain running with read water floweth into it. The opinion most commonly followed by Pliny, Pomponius Mela and the Greeks is, that Erithrea before spoken of, gave the name to it, who in times past reigned there. Here God biddeth Moses stretch out his hand, and so he with a strong Eastwinde Verse 21. blowing all that night made a dry way through the Red-sea. The Septuagint render it a South-winde, and Philo likewise, but erroneously. The vulgar Septuagint. Philo. latin, a strong wind, not naming the part from whence it blew. The wind raised was the means, but God wrought extraordinarily hereby, otherwise it could not have blown the waters away to the bottom, and divide and hold them so one part from another in one continued tract of ground. Pet. Comestor following the Hebrew doctors, saith, that there Scholast. histor. were twelve divisions made for the twelve Tribes to pass severally, and then Moses exhorting them to follow him, Reuben, Simeon and Levi feared so to do, but Judah entered first, being therefore worthy of the kingdom. Moreover, the Hebrews say, that in their journey through this Sea, they went not directly on, but wheeled about, as the bosom of an huge mountain lay into the Sea, thus arriving again on the same side, from which they entered, but on the other side of the mountain: for the Sea was so spacious, that they could not go through in one night, as they did, and such is the nature of the Sea that it casteth up any thing drowned therein the same way that it entered, and accordingly it is to be held, that it cast up the dead bodies and armor of the Egyptians, wherefore they being cast up on the shore, where the Israelites came and armed themselves with them, it appeareth that they arrived again upon the same side; thus he out of the Hebrews traditions. If there were twelve divisions made in this Sea, they must needs be the sooner over, but we have nothing but tradition for this, and it is not probable, because they all followed Moses, who could not go but in one path, and if there had been more, Pharaoh should have been doubtful which way to take after them; to say nothing that the miracle had been so much the greater, and therefore Moses certainly would for the greater glory of God have made Theod. quaest. 25 in Exod. Euthym. in Psa. 136. 13. Lyranus. Origen. Tostatus. Genebrard. in Psal. mention of it. Theodoret therefore rejecteth that of twelve divisions as fabulous, saying, that we ought to follow the undoubted verity of the Scriptures; so likewise Euthymius and Lyranus. But Origen relateth it, as having heard it of his ancestors, and saith, that he thought he was bound in piety towards them not to conceal it. Tostatus approveth it, and Genebrard alleging for it Aben-Ezra and Epiphanius. Their common reason is drawn from Ps. 136. 13. He divided the water into parts, therefore say they into many parts. But to this it is answered, that it is so said, because being one before, now it was partend into two; or if it be red into divisions, the plural is put for the singular, which is a thing not unusual in the Scriptures, especially a great and large way being made equal to many divisions. For the fear said to have been in the rest of the Tribes, and that Judah entered first, Jerome speaketh of it by Hieron. in Hosea 11. the name of a Jewish fable. Touching their wheeling about and not going directly on to the opposite shore, very learned Expositors are much divided. For Tostatus, Paulus Burgensis, and Thomas Aquinas are for it, alleging both Tostatus. P. Burgensis. Tho. Aquinas. the site of the Land of Canaan, which was such, that if they had gone directly over the Red-sea, they could not have come into that land without returning again, because the Red-sea was the East-border or boundary of Exod. 23. 31. Orosius. Canaan. For the Red-sea, saith Orosius, cometh from the parts of India, and floweth on the South-side of the Mountain Caucasus in Aracusia, Persia, Media, and other Nations, from thence descending into Arabia, and afterwards into Egypt, all which tract is more Easterly then Canaan, so that the children of Israel going out of Egypt had this Sea on the East, and if they had gone directly over it, they must needs have returned again, otherwise they could not have come into Canaan; the passage to which from Egypt was without coming over any sea, as we may see in Jacobs coming down thither in times past with his droves and in chariots, and Abrahams, &c. Moreover, before they entered the sa they were in the monstrousness of Etham,& after this again, Numb. 33. they are said to have wandered three days in the same monstrousness, although Exod. 15. 22. it is said that they wandered thus long in the wilderness of Shur, whereby we may gather that Etham and Shur were one wilderness called by these two names. But from these things thus compared together it is plain, that they were in the wilderness of Etham before their passing through the Red-sea, and again after, therefore they went not over to the opposite shore, but because an huge craggy mountain in Etham near the sea suffered them not to pass, they were let through the Sea, wherein having fetched a compass they came up again on the other side thereof in the same wilderness of Etham or Shur, for so it is most probable, that that part of Etham was called, the general name being Etham, and the particular in that tract Shur. On the contrary side Iosephus saith, they went to the opposite shore, and Joseph. lib. 2. Antiquit. Philo lib. 3. de vita Mosis. Lyranus. Cajetan. by a singular Providence the dead bodies of the Egyptians were cast up thither, and their armor for the greater comfort of the Israelites, that they might be sure that they were delivered from the Egyptians, and make use of their armor: so likewise I hilo, and Lyranus followeth this, labouring to confute the other, and Cajetan; but this last Author delivereth a thing most improbable, viz. that the shore on both sides of the Red-sea was one wilderness of Etham. But the main reason touching the site of the land of Canaan is by them all left altogether untouched. Wherefore till I shall see better reason to the contrary, I hold with Tostatus that in passing through the Red-sea, they onely fetched a compass therein, and arrived on the same side of it again, the breadth of an huge mountain in that wilderness onely being between. And the words seem not to set forth any further proceeding in the Verse 22. Sea, then unto the midst, for it is not said, that they went through, but into the midst of the sea. And the Egyptians pursued, and went in after them, &c. The Egyptians, saith Verse 23. Scholast. histor. Comestor, thought them mad at the first, when they saw them enter in, but then perceiving that they went safely, they followed. But in the morning-watch the Lord looked upon the host of the Egyptians, and troubled Verse 24, 25 it, and took off their chariot-wheels, &c. There are four Vigiliae or watches of the night. 1 Conticinium, or bed-time. 2 Intempestivum. 3 Gallicinium. 4 Antelucanum, and this last is the morning wretch; when God troubled the Egyptian host, sending intolerable showers& grievous Thunders and lightnings Scholast. histor. upon them, whereby they being terrified sought to flee back again when they were now come into the depth of the sea. And that rain and thunder was sent upon them first to their terror is most probable, because the Lord is said to have looked upon them out of the Cloud: thus also Artapanus in Eusebius: Eus●bius lib 9. de praeparat. Evang. Simlerus. and Simlerus saith, Either terrors surprised their mindes, or they were terrified with tempests. And their horses being with the tempest scared broke some of their chariot-wheels, or rather the tempest brast them, whereupon they said, Let us flee, for the Lord fighteth for Israel; so that without doubt the Lord fought against them, first, by a terrible tempest, and then he brought the sea upon them to their utter destruction, see Ps. 77. 17. The Targum Hierosolym. hath it, God threw down upon them pitch and fire and hail-stones, and astonished the host of the Egyptians. And this was done when the morning appeared, that by the light of the Verse 27. day the Israelites might see Gods judgements upon their enemies, and be thankful. Manethon writing against Appion saith, that Pharaoh himself was not Manethon. drowned, but his people, for he reigned after this 25 years: but Pharaoh is expressly spoken of, v. 8. and v. 6. Psal. 136. 15. The old opinion of the Hebrews is, that he was drowned last of all, that seeing his people perish first, he might be the more vexed. Touching this division of the Red-sea, the Artapanus in Eusebio. Heliopolites in Egypt, saith Artapanus, held the same, that is here delivered, that Moses by his rod divided it; but the Memphites, that he being skilful in the times of ebbing and flowing of this sea, took his opportunity to led the Israelites over, which the Egyptians being ignorant of perished. But this most needs be most false. 1 Because that sea being the Egyptian sea, they certainly had as much knowledge of it, as any other man could. 2 As Diodorus Diodorus Tarsens. Tarsensis, Chrysostomes School-master reasoneth, although the sea ebbing maketh some part bare next the shore, yet it never is hereby made bare in any part, water standing up as a wall on each side, as it did at this time. Josephus, Joseph. lib. 2. Antiqu. to make this miraculous division of the sea the more probable, saith, that God did the like once for Alexander and his Army, the Pamphilian sea made way for them to pass that he might destroy the Persian Empire. This, saith Strabo, was done, he taking the opportunity of the ebbing of that sea, and Strabo lib. 14. passing in a straight place by the mountain Climax, where the sea used to flow, and it being winter, there was notwithstanding so much water, which came down, that they waded an whole day in the water up to the middle. And hitherto hath been set forth the departing of the Israelites out of Egypt, and the manner and true cause thereof, but Manethon, Cheremon, and Lysinachus Egyptian Writers out of an hatred of the Jews have written of the leprosy and the scab amongst them, which was the cause of their expulsion. For the mystery; The Red-sea figured out baptism, as it is applied, The Mystery. 1 Corinthians 10. 1. and as the Israelites entering the Red-sea were pursued by the Egyptians, so we being baptized are pursued by our spiritual enemies, but we having lived a life answerable to our baptism to the end, come safe to the shore of happiness, singing there a new song, and all Revel. 14. Chap. 15. 3. Heb. 2. our enemies are destroyed for ever by virtue of the read blood of Christ set forth in baptism; for by death he destroyed him that had power of death, that is, the devil. We are pursued by them yet whilst we live, but after death set forth also by the Israelites going into the deep, we shall never see them nor be troubled with them any more for ever. Wherefore let us comfort ourselves in this, and not cowardly yield to Satans temptations, but manfully resist them, being assured that if we yield not, they shall not be able to do us any hurt; for the cloudy and fiery pillar standeth between us and them: but assaulted we must look to be till death bringeth us to the shore of everlasting happiness. And Israel believed the Lord and his servant Moses. In the Hebrew it is, Verse 31. They believed in God, and in his servant Moses; by the Chaldee Paraphrast rendered, Chaldee Paraphrast. They believed in the Word of the Lord, and in the prophecy of his servant Moses. A like speech is used, 2 Chron. 20. 20. Believe in the Lord, and in his Prophets. Exod. 19. 9. 2 Cor. 2. 3. Gal. 5. 10. Esa. 14. 32. Now there is a distinction received in Schools, credere Deum, to believe that there is a God, credere Deo, to believe that which God hath said, to be true, and credere in Deum, to put our confidence in God: according to this last we deny credere in hominem aliquem: or in Ecclesiam, holding that our confidence must be put in God onely. Wherefore it is not so spoken in the Scriptures according to this distinction always, but that sometime one is put for another, as Joh. 2. 23. They are said to have believed in Christ, to some of whom he would not commit himself, as knowing that they had not such a perfect confidence in him. Joh. 20. 31. That ye might believe, and believing have eternal life: here saving faith is set forth by giving credit to, as elsewhere by believing in, and Beth in, and lame to, saith Simlerus, the most learned Hebrews aclowledge to be promiscuously used. Wherefore to believe in Moses, here is no more but to believe his prophecy, Simlerus. according to the Chaldee Paraphrast; or to put confidence in his faithfulness, when they saw such signs and wonders wrought by him. They believed not in him, as though by his own power he could save them, but in God onely, and in him declared mightily to be an Instrument under God to save them. Psal. 146. 3. Psal. 20. 8. Maymony in Misn. c. 8. Sect. 1 For we are forbidden straightly to trust in man, and threatened if we do. Maimony saith, that the Jews believed in Moses now, but not so certainly, till they heard God speaking to him out of the Mount, for then they had a confidence in his word, as which they were sure came from God, but all the signs shewed before could not work that confidence, because they might be done by Art magic, but this is onely his conjecture. CHAP. XV. THen Moses and the children of Israel sung this song unto the Lord, saying, I will Verse 1. sing to the Lord, &c. There are divers holy songs made and sung after this by divers, but none before it; so that this is the most ancient of all. It may rightly be called an Hymn, or Paeana, or eucharistical song, because it was made to celebrate the Lords praises. It was sung by Moses, and the men by themselves in dances, and then by his Sister miriae, and the women playing with Timbrels thereto; see the like judge. 11. 1 Sam. 18. And it seemeth to have been the first beginning of dances, perverted since to vanity and profaneness. Philo saith, Moses leading Philo. the men, sang one Verse, and they another, and so likewise miriae and the women; he singing great, and she small, and so likewise the whole body of the men great, and the women small, making the more delightful harmony, but we may note, v. 21, that they sang the same after them. Josephus saith, Joseph. that Moses made this song in Hexameter Verses, and that they continued by the shore seven dayes together, and ever since, saith he, upon the seven Passeover-dayes we go out to the fountains to sing likewise in remembrance hereof. And although the unskilful Reader, saith jerom, cannot perceive this song to Hieron. praefat. in Job. be Metricall, yet both it, and almost all the songs of Scripture, and almost the whole book of Job are such, running in a Dactyl and a Spondee, and sometime for the idiom of the language they receive other feet of the same time, though not of the same syllables, witness Philo, Iosephus, Origen, Eusebius Casariensis, &c. And this he that hath skill in Verse may easily perceive if he looketh into this song. There were two causes, saith Simlerus, of compiling it, Simlerus. one to testify this famous deliverance, when so many thousands joined together in setting it forth: the other, to express high thankfulness to God therefore, and to set forth his most worthy praises. Now this hymn is mystical, as Rupertus, and after him Ferus hath observed, Rupertus. Ferus. our deliverance by Christ being herein set forth, as well as their deliverance at that time from Pharaoh. And therefore the Church, saith Ferus, Cantare mente est in exteriori facto mysteriumintus persentire. useth this song, as is most meet, seeing the redeemed by Christ are set forth singing it, Revel. 15. 3. and this is to sing with the voice, and with the spirit and understanding, as Saint Paul speaketh, to perceive or apprehended the mystery inwardly, which is set forth in the outward fact. For he hath triumphed gloriously, the Horse and his Rider hath he cast into the Sea. This was done when Pharaoh and his horsemen were drowned in the Red-sea, but never did the Lord triumph so gloriously as in our Redemption, his wisdom, power and mercy shining more herein then in the very creation of all things; and specially may he be said to have triumphed gloriously, when breaking the bands of death he arose again and went up into heaven, Ephes. 4. 8. for then, as one riding in triumph he lead captivity captive. The Horse and his Rider are the world and the devil, ruling it as it were with a bridle, and John 12. Esay 14. turning it to all evil. For, according to this, Now, saith Christ, is the judgement of this world, now shall the Prince of this world be cast out: and as Pharaoh Rupert. Istum ascensorem ascendentem supper equum, i. e. supper ess●aenatam stultitiam superbientium,& à se deceptorum hominum dejceit in prosundum la●us, in barathrum ardent is inserni. Deut. 17. Verse 2. he is cast into the Sea, that is, into hell, whither his horse the world shall be cast after him; and therefore take heed that thou be not the devils horse turned about to 'vice by his bridle, lest thou perish horribly together with him. The horse, as Philo noteth, may aptly set forth the world, because it is aproud and violent kind of creature, used to the warres, and running headily to his own destruction, and is most unruly and violent in his desire to the female. And horses were creatures in which men were most apt to put their confidence; for which cause it is so often inveighed against in the psalms, and a charge is given to the Kings of Israel not to multiply horses, for they that had troops of them were hereby puffed up with pride, and by their chariots, thinking their force invincible. The Lord is my strength and song, and he is become my salvation, &c. Pharaoh, and his army, that seemed so mighty, were overthrown, and so strength appeared to be in God onely, who is therefore alone to be accounted our strength. And worthily may the same be said of Christ, yea these words are used in praising him, Psal. 118. 14. Esa. 12. 2. Israels salvation from Pharaoh, being premised, Esa. 11. 15, 16. and then applied to that by Christ, showing it, and the praise given for it to be typical, figuring out this. The word translated, the Lord, is {αβγδ}, first used here, and seldom used but in Songs or psalms. The Greeks translate it, Lord, the Chaldee, fear, the Targum Hierosolym. the fear of all the world, it signifieth being, as {αβγδ} doth, and is held by some Hebrews to be an abridgement thereof. This is retained in the Greek, hallelujah, Revel. 19. 1, 2, 3, 4. My song, that is, the subject of my song or melody. Christ is called our salvation, Luk 1. 71, 74. Luk. 2. 30. He is my God, and I will make him an habitation: in Hebrew {αβγδ} this is my God, it is spoken in opposition to the gods of Egypt, who were no gods, and of no divine power, but vainly so called, but the true God, who is of all power, is my God. Lyranus here commemorateth an opinion of the Hebrews, that Moses Lyranus. meant by this, God manifesting himself by some visible appearance to the people of Israel, as a warrior fighting eagerly for them, so as he never did show himself at any other time, no not to his Prophets: but he rejecteth it, because no such thing is spoken of in the Scripture, yea we may gather from that which is spoken in Scripture, that this is most false, because Deut. 4. it is said, Ye heard a voice, but saw no likeness. God knew the proneness of that people to Idolatry, and therefore he always avoided giving occasion by showing himself in any likeness. I will make him an habitation, the Chaldee Paraphrast hath it, a Sanctuary; so that Moses together with the people here bind themselves to set up a Tabernacle to God: the Septuagint and vulgar latin red it, I will glorify him; but this followeth next, He is the God of my father, and I will exalt him: because it was an impeachment to serve a new God, here antiquity is ascribed unto God, the God of my father Abraham, to whom all the promises were made long ago, which begin now to be fulfilled, and then to Isaac and Jacob, but Abraham was the head and the first, with whom God made his Covenant and with them in him, and therefore he saith in the singular number, The God of my Father. Touching the mystery, this, saith Rupertus, that is, this man so much despised by the Jews, and so The Mystery. poor in appearance, even Christ Jesus is my God, and I will make myself his habitation, for he dwelleth in the heart by faith, and let no man object, that so I should set up a new god unto me, contrary to the commandment of John 8. the Lord; for even this is the God of our Father Abraham, who saw his day and rejoiced. The Lord is a man of war, the Lord is his name. A man of war is an excellent Verse 3. Exod. 4. 10. warrior; as a man of words, one very eloquent; a man of arm, a mighty one, Job 22. 8. the Septuagint, a breaker of warres, the Chaldee, a victor of warres; the name {αβγδ} is elsewhere set forth with this addition, of hosts, the Lord of hosts, Psal. 83. 14, 19. Psal. 46. 7, 8, 12. it signifieth a being of power, to execute all judgements upon his enemies for the salvation of his elect. There have been many famous warriors amongst men, saith Ferus, but Ferus. none comparable to God, for they all, Pompey, Alexander, Caesar, &c. when they have slain others, have perished themselves, but God continueth for ever. The vulgar latin rendereth it, The Lord is as a man of war, his name is omnipotent. From generals Moses here proceedeth to particular matter of praising God, and this notably agreeth also to Christ in the mystery: for he, saith Rupertus, shewed himself an excellent warrior, in that not being to fight Rupertus. against flesh and blood, but spiritual powers, he armed himself accordingly, not with sword and spear, but with humility and obedience against their pride, and with charity against their malice, and thus he threw down the chariot of the airy Pharaoh, whereby he thought, he could ride above the altitude Esay 14. of the Clouds, and be like to the most high, and his whole army both of vices and Idols, which he had set up to be adored as gods, according to that which followeth, Pharaohs chariots and his host he hath thrown into the sea, &c. v. 4. thus also Ferus; and thus Christ is spoken of, Psal. 24. 8. Revel. 19. 11. Verse 4. Psal. 45. 3, 4. And he saith not onely his host, but also his chosen Captaines, that is, the wisest, noblest, stoutest, and most valiantt; Chaldee, the fairest. The depths have covered them, they sank down into the bottom, as a ston; that Verse 5. is, never to rise up again, and therefore the phrase is varied, v. 10. They sank as led, see Nehem. 9. 11. and so the spiritual enemy is cast down, being never able to rise again to hurt those that are in Christ, and Babylon the seat of Antichrist and his kingdom is cast as a ston into the sea. Thy right hand, O Lord, is become glorious in power, thy right hand hath dashed Revel. 18, 21. Verse 6. in pieces the enemy, &c. that is, not by accident, or by the power or policy of man, but by thy power alone have they been confounded. Thou hast overthrown them that rose up against thee, thou sentest forth thy wrath, Verse 7. which ate them up as stubble. The Chaldee hath it, which rose up against thy people, for they that injury Gods people, set themselves against God, Zach. 2. 8. Matth. 25. 45. Act. 9. 4. Thy wrath; not his Angels, but his wrath was sent forth, for that is as a fire, before which the wicked are but as stubble, Psal. 89. 47. Esa. 5. 24. chap. 47. 14. With the blast of thy nostrils the waters were gathered together, &c. The same Verse 8. thing is here inculcated with many words, to beat the remembrance of it the more into the mindes of the rude people. The blast of Gods nostrils is commonly put for his wrath, as Job 4. 9. but here it is alluded to the wind sent to dry up a way in the sea, Chap. 14. 26. which was done in favour to the Israelites, but in wrath against the Egyptians, that they might thus be drawn to enter in to their destruction. And therefore in the vulgar latin it is, in spiritu furoris tui, according to the sense of the words. Hereby also is mystically set forth, how God under the Gospel in his wrath The Mystery. Ferus. beat down and destroyed the dumb Idols, whereby the Gentiles were lead, as Jupiter and Venus, &c. which now are no where to be found. Their proud neighing horses, the wicked Kings and Rulers, which tyrannically shed the Revel. 17. Quando pravi homines de occuttis tenebrarum,& de profundisvittorum confluxerunt, ad unicum& universale Christi Baptisma. Je● 17. Verse 9. blood of many Martyrs, were now devoured also, the trumpet of the Gospel, the breath of Gods nostrils blowing upon them. And the people, which are as many waters, were hereby gathered together, when they were converted unto Christ, yea the great deeps in the midst of the sea were gathered together, in that wicked men out of the hidden places of darkness, and the depths of vices came flocking together to Christs baptism: for by the abyss or deep the wicked and unsearchable evil heart of man is signified: Thus Ferus. The enemy said, I will pursue, I will overtake and divide the spoil, my lust shall be satisfied upon them, &c. Here the fact of the Lord against them is further amplified, they being brought in by a ●rosopopeia vaunting themselves, see the like, judge. 5. 30. for ( my lust) is {αβγδ} my soul, but will or lust, is hereby signified, so Ps. 27. 12. I●s. 41. 3. 78. 18. My hand shall destroy them, or repossess them, for thus the word is used, Numb. 14, 12, 24. The Septuagint render it, Have dominion over them. And this is most probably the meaning, because when they first went out after them, they said, Why have we thus done to let Israel Exod 4 5. Simlerus. go from serving us? Yet it is not to be doubted but that they purposed to slay Moses, and Aaron, and the chief amongst them. Thou didst blow with thy wind, the sea covered them, they sank as led. When Verse 10. they presuming upon their strength made just account to overthrow them the Lord to show the greatness of his power, did but blow with the breath of his mouth, and easily confounded them all, when he turned the wind to bring the Sea upon them. When wicked men are most secure, then destruction cometh suddenly upon them, so likewise Senacherib, Sisera, &c. They sank Zach. 5. as led, iniquity is heavy as a talent of led, sinking the sinner into the pit of destruction, but faith maketh light, as Peter, who walked upon the waters, but yet he had some led, that is, sin in him, not sufficiently yet purged, which Matth. 14. made him to sink; wherefore let us put away our sins, lest we sink at the last day into the deep of hell, led, as Origen hath it, will melt when it cometh Origen. to the fire, and so shall the sinner, that is all leaden at the last burning, when the gold, that is, the godly shall be purged, and shine more gloriously. Mystically the Devil pursuing the faithful maketh just account to devour him, but by the breath of Gods mouth he is restrained, as when he was not suffered Ferus. to touch Jobs life, and shall finally fall as led into the abyss of hell. Who is like to thee, O Lord, among the gods, who is like thee, glorious in holinesse, Verse 11. fearful in praises, doing wonders? From the amplification of this wonderful overthrow Moses now proceedeth to an Epiphonema; by gods, here I understand with Calvin, not Princes or Angels, but the Idols of the Heathen, by them worshipped and trusted in, as being of great power, as gods: and God Calvin. is said to be incomparably glorious in holinesse, to tax the profaneness of those gods on the contrary side: fearful in praises, because we cannot seriously apply ourselves to praise him, duly considering his gestes in overthrowing so many thousands of men in an instant, but a kind of trembling and amazedness must needs surprise our mindes. And the next words, doing wonders, seem to be added to direct us to explain this clause thus. Simlerus yieldeth three other reasons. 1 Because to praise God sufficiently exceedeth Simlerus. our strength, and therefore we cannot but tremble when we praise him. 2 Because all our praising of God must be with reverence and fear. 3 Because as the Devils malicious works affect the mind with fear, so should Gods laudable acts. But all these are rejected by Calvin, and onely the first followed, which is indeed the best and most genuine. But when God is said to be terrible, saith Ferus, it is to be understood to the wicked, whereas his faithful servants have joy of that which he doth terribly against them, and praise Ferus. him therefore with glad hearts: and the former words, amongst the gods, he following the vulgar latin readeth it in fortibus, concluding that we ought to look at these four things in God, that we may be rightly affencted towards him, that he is most mighty, holy, terrible to the wicked, and gracious to the godly. Thou stretchedst out thy right hand, and the earth swallowed them. They were Verse 12. drowned in the waters, and yet he saith, the earth swallowed them, but this was in regard of mire at the bottom, wherein they stuck, saith Simlerus. But how Simlerus. did they stick there, when they were cast up? wherefore this is spoken in regard of the deep hollow in the earth, wherein they were drowned, such as the channel of the Sea is, so Jonah saith of himself, The earth with her bars was about Jonah 2. 6. me: Or because being destroyed by death, they went into the land of darkness, as Ferus noteth out of Job, saying, that in these words he beginneth to Job 10. 21. set forth in order the things touched upon before; for first Gods might was spoken of, which appeared in drowning the Egyptians, this was the wonder of his might, the wonder of his mercy and holinesse followeth next, v. 13. Thou in thy mercy hast lead forth the people, whom thou hast redeemed. This leading was Verse 13. by the hand of Moses and Aaron, Ps. 77. 21. but ascribed to God as the principal Leader. Calvin rendereth it, Thou wilt led, but it is in the preter tense, and Calvin. setteth forth that which is past, as the next words, Thou hast guided them in thy strength unto thy holy habitation, are a prophecy of that which was to come, when they should be brought into Canaan: so Ferus, who also applieth the first unto Christ, because as a good shepherd he lead his forth in mercy, whom Ferus. he hath redeemed. And for the other to come, he speaketh also in the preter tense after the manner of a Prophet, because he knew by the Spirit, that this should be as certainly done, as if it had been already fulfilled, and he useth another word properly signifying to bear, or carry, intimating his power, and their weakness, being able to do nothing, and his great solicitude and love towards them, for which it is said elsewhere, that he carried them, as upon Exod. 19. 4. Eagles wings. In thy strength, this is added for their comfort, because they should meet with many obstacles, that they might be confident through his power of overcoming them all, unto thy holy habitation, that is, to the land of Canaan, where the Temple was afterwards built,& where his flock, the people of Israel did safely dwell, and rest: see Jer. 50. 19.& Jer. 33. 12. Esa. 33. 20. Ps. 78. 52, 53, 54. And this prophetical continued to the 19 V. is the last part of this hymn. The people shall hear and be afraid, sorrow shall take hold upon the inhabitants of Verse 14. Palestina, &c. The vulgar latin rendereth it, Ascenderunt populi,& irati sunt; but it is {αβγδ}, they heard, and were stirred with anger and fear. Ferus following Ferus. the Vulgar saith, that here it is prophesied with what opposition they should meet, the Philistines, Edomites, Moabites and Canaanites coming out against them, but it is plainly spoken of their hearing of these wonderful judgements, whereas they should tremble, which came accordingly to pass. For the fear of Moab is shewed, Numb. 22. and of the rest, Jos. 2. Ch. 5, &c. Simlerus. For the Edomites fear, although they may seem not to have feared, because they came out armed to their borders, to deny them passage, but it was fear that moved them thus to do, lest they should enter and possess their country, and haply they came to their borders, because most advantageous for them in regard of the Mountains there to make resistance: so Simlerus. And he saith, The Dukes of Edom, because the Edomites were governed by Verse 15. Gen. 36. Dukes: of their fear, see Deut. 2. 4. Tremhling shall take hold upon the mighty men of Moab, this is spoken of those, that are overcome with fear. The inhabitants of Canaan shall melt away, that is, faint with fear, as Jos. 2. 9. Ch. 5. 1. by a similitude taken from wax melting before the fire. They shall be as still as a ston, till thy people pass over. The Septuagint render it Lapidescent, as Niobe is feigned by the Poets for bestow to be turned into a Verse 16. ston; hereby the extremity of fear is set forth, bringing such a could upon the heart, as that a man is still and unable to stir, as a ston, as Nabal hearing of Davids coming against him with 400 men, it is said, His heart died within him, and he became like a ston. 1 Sam. 25. 37. Thou shalt bring them in, and plant them in the mountain of thine inheritance; that Verse 17. is, in Canaan a mountainous country, and specially having mount Zion thereis, and the word planting is used to show a stable and settled abiding that they should have there, Psal 80. 9. Psal. 44. 3. It is a Metaphor taken from a Vine deep rooted in the ground. For the mystery; as they had Philistines, The Mystery. Ferus. Moabites, &c. for enemies in their passage to Canaan, so we have Jews, Pagans, heretics, false Christians, and spiritual wickednesses, upon whom we must pray with Moses, that fear may come, and they may be still as a ston, subtilest we are passing to the heavenly Canaan, that is, always, subtilest we are living in this world, for our passing is never at an end, till we be gone from hence. We must therefore always be praying, that we may be planted in that mountain of Gods inheritance, never to be removed again: thus Ferus. And this is our comfort, that we which are the true faithful people of God, shall in spite of all our enemies by Gods grace and power be undoubtedly at length planted there for evermore. The Lord shall reign for ever and ever; in Hebrew {αβγδ} for ever and still. The vulgar latin following the Septuagint, in aeternum& usque. Pagninus, Verse 18. in saeculum& usque in perpetuum; the Chaldee Paraphrast, in saeculum,& is saecula saeculorum. This addition of the last word, usque still, hath given occasion of much inquiry to expositors, how it could be so spoken, seeing that beyond eternity there is nothing. But I will not trouble my Reader with their divers ways of resolving this. For Origen hath resolved it well for Origen. all, when this word in saeculum is used, oft-times a long duration of time is meant, which shall yet have end, but when usque is added, absolute eternity, so that name what long space of time thou canst, and he shall reign all this time, and stil for ever without end. And this is the conclusion of this song with another Epiphonema, having reference to the Lords reigning perpetually in the holy land amongst his true Israelites here, being as a King unto them to protect and provide for them, and in the heavenly Jerusalem, of which this was a type for evermore. Because the horses of Pharaoh with his chariots entered into the sea, and the Verse 19. Lord brought the waters upon them, &c. This is no part of the song, but is added as a reason of the Lords reigning for ever, and of all the praises here given unto him, as in the Revel. it is said, Now salvation is of God, and the kingdom is Christs, because the accuser of the brethren is cast out: so Ferus and Calvin. Revel. 12. Ferus. Calvin. But Simlerus thinketh, that it may be a part of the song, answering to the first Verses, and being the sum of them together. But it differeth from all the rest, being of many more feet then come into a Verse, and therefore I subscribe rather to them that hold it for an addition, prefixing this word because, which is not in the Hebrew, to make it the plainer. And miriae the prophetess, the sister of Aaron took a timbrel in her hand, and all Verse 20. the women went out after her with timbrels& dances, &c. The men after Moses having done singing, the women now answer in the same words, haply Verse by Verse. And miriae is called the prophetess, because, as may be gathered, Numb. 12. 2. she had divine Revelations, and she is said to be the sister of Aaron, because Aaron was the eldest brother, and she had always lived Micah 6. 4. I sent before thee Moses, Aaron and miriae. Simlerus. with Aaron. God hath divers times not onely used men but women, as his instruments to reveal his will, as Deborah, Hulda, Hanna, &c. but whether they might teach publicly, as Prophets did, is a question? Simlerus holdeth, that they might, and allegeth for this the example of Deborah judging Israel, and the saying of the Apostle, A woman praying or prephesying. And whereas he saith a woman should not speak in the Church; it is answered, it is true, ordinarily, as none but the Levites were to teach the people, yet extraordinarily some have been stirred up of other Tribes. But Calvin contrariwise: see my Exposition, 1 Cor. 11. The women besides voices used timbrels, which the men did not, saith Ferus, because they are the weaker sex, and need more helps. Ferus. And Moses brought the children of Israel from the Red-sea, and they went into Verse 22. Hen. Bunting patriarches travels. Simlerus. the desert of Sur, &c. Here they traveled in three dayes 40 miles, saith Henry Bunting. Of this desert it hath been already spoken, and that it was the same with Etham. Simlerus noteth, that the word translated, brought them up, signifieth properly, drew them out, to intimate, that they stuck to the spoil of the Egyptians, hardly suffering themselves to be drawn from thence. Here traveling three dayes they found no water, and then coming to water, it was bitter, being therefore called Marah, bitter, whereupon they murmured against Moses. Here begin their temptations, and the effect thereof, murmuring. Verse 23, 24 And as they sometime found no water, then bitter water, so we in our pilgrimage to our heavenly country sometimes are without all worldly comforts, and sometimes we meet with many adversities in these things, which we Ferus. have, and our weakness is never so much tried, as when we thus suffer, now it appeareth, that we are flesh, and of little or no strength. Then be cried to the Lord, and the Lord shewed him a three, which he cast into the Verse 25. Scholast. histor. targe. Hierosol. Moses prayed, and God shewed him the three Aridiphne, with flowers like Lilies, but very bitter. Fagius. Joseph. waters, and they were made sweet, &c. The Hebrews, saith the scholastical History, held, that this three was bitter, and that the power of God might the more appear, he caused bitter to be put to bitter, hereby making sweet, and this is commemorated by Fagius, and that they held, that this three had no virtue in it to sweeten, but to make the waters worse, but God to show, that he can do all things, would thus work by contraries. Thus Elisha, by casting in salt made the waters of Jericho sweet, and Christ by anointing blind eyes with day made them to see. Josephus saith, that this water was in a pit being corrupted for want of motion, and into it Moses cast his rod, being cut with a long scissure in the midst, and then causing much water to be drawn and poured out, that which remained with frequent concussions was purged and made potable. But this is a derogation from the miracle, and therefore to be rejected. It may be, saith Comestor, that this three had such virtue in it, as being prepared of God, and shewed to Moses in the wilderness, Ecclesiastic. 38. verse 5. where no three grew. It was certainly a great miracle, howsoever, because no three could naturally have any such virtue to sweeten so much water upon the sudden, as this did, wherefore God wrought hereby, who could have done it without any means, but he would hereby rebuk the foolishness and infidelity of the people, as Calvin saith, as if he had said, Do ye ask Calvin. what shall we drink? as if it were impossible to give you good water here. Lo, I can easily do it by any weak means, and for proof hereof, do but cast that three into the waters, and they shall be sweet; and if by a three I can sweeten your bitter waters, then never doubt any more of my power to provide for you in any time of want. And in regard of thus much spoken here in effect, it is added, There he made him a statute and judgement, and there he proved him, that is, Israel. Peter Comestor saith, that he is said to have given it there, because Scholast. hist. now he promised to give it, if they would obey him. The statute given here, saith Ferus, is oral onely, not in writing. And it is expressed in the Ferus. next words. If thou wilt diligently harken to the voice of the Lord thy God, and do that which Verse 26. is right in his sight, &c. It is a general precept to keep all his Statutes and Commandements with a promise of keeping them free from the diseases brought upon Egypt, that is, the plagues sent for their rebellions to their utter destruction. Lyranus saith, that the law of the Sabbath was here in special Lyranus. given them, and therefore is observed, Chap. 16. and the law of the read Cow, and some judicials, and this he hath from the Hebrews. Simlerus thinketh Simlerus. that the laws observed by their fathers, and coming to them by tradition, were now established, that they might know, that they were of God, and did not depend upon custom onely. But these are all conjectures; for if God had said any more, it should certainly have been related as well as this general. In the former words, proved him, is by some understood, saith Calvin, as spoken Calvin. of the people, as if they had tempted the Lord, after this law given, but he rejecteth this, and referreth it, as we commonly do, to the Lord trying the people by affliction. The waters of Marah do mystically set forth the Law, which is bitter to the carnal man, and in the carnal Rites to the Christian, but let the three of The Mystery. Ferus. Christs cross be cast in, which is, understand them with reference to Christs passion, and they will be sweet and wholesome: or by Marah understand afflictions sweetened by the remembrance of Christs passions: thus Ferus. And Elias in Lexico called. see Galat. 3. 13. 1 Pet. 2. 21. 2 Cor. 1. 5, 7, 10. And they came to Elim, where were twelve fountains, and 70 Palm-trees, &c. Verse 27. From Marah to Elim were eight miles. Hen. Bunting patriarches travels. Calvin. targe. Hierosol. Simlerus. God brought them hither, saith Calvin, in condescending to their weakness, that they might have a more comfortable station. The Palm-tree is good for shade, and the boughs were used in rejoicing, Levit. 23. 40. In Targum Hierosolym. the twelve Palm-trees are made figurative of the twelve Tribes, and seventy Palm-trees of the seventy Elders, and of the seventy souls that came into Egypt, the Apostles also were twelve, and the Disciples sent out seventy, Luk. 9. 1. And according to this last Simlerus saith excellently, that as the Israelites, so the true Church after baptism cometh to Marah by afflictions, but through Christ their afflictions are sweetened, and they are recreated eftsoones with the doctrine of the twelve Apostles, as clear fountains, and by the seventy as Palm-trees, and all other holy Fathers, whose writings being watered with these fountains do greatly delight and nourish the Church of God. CHAP. XVI. ANd they took their journey from Elim, and all the Congregation came to the wilderness of Sin. This was 16 miles: from Zemeh a bush, cometh Zin or Verse 1. Sin, a thorny place. Here their going to the Red-sea from Elim mentioned, Numb. 33. 10. is omitted, and from the Red-sea they came into this wilderness, being a journey of 16 miles. There is a strong City in Egypt called by this name, Ezech. 30. 15. but this monstrousness seemeth to have taken the name from the Mount Sinai, which Simlerus. stood here, of which see before, Chap. 3. This is said to have been between Elim and Sinai, because there was another monstrousness called Sin near the Borders of Canaan, called also Paran and Kadesh, and the remove from Elim to the Red-sea is here omitted, and their coming to Sin next to Elim is set down, because the most noted places of their abode onely are here mentioned, every particular else being reserved to Numb. 33. The time when they came hither is noted to have been the 15 day of the second month. So that from their going out of Egypt hitherto had passed 30 dayes, all which time Calvin. haply their provision brought out of Egypt lasted them, but now it was all spent, so Josephus, see before, Chap. 12. 16. Calvin thinketh, that they found some food, till now, as they passed, but this is improbable at that time of the year. And all the Congregation murmured against Moses, &c. Here again the corruption Verse 2. of man appeareth so soon as he is in any want. This murmuring, although it be said to be of the whole Congregation, yet some faithful persons there were doubtless that murmured not, as Josuah, and Caleb, Eleazar, Ithamar, &c. It was a general murmuring that overspread all the Tribes, Simlerus. and the thousands of Israel, and therefore the whole Congregation is said to have murmured. The temptation indeed was great, to want all sustenance, and to be in a wilderness, but if we consider, that God knoweth our wants, it is by his providence, that we come into them, not for our hurt, as out of Ferus. hatred, but to prove and so to better us, and that he is of power sufficient to supply our commandments whatsoever they be, we shall never murmur against him, as they did. And they said, Would to God we had died in Egypt, when we sate by the flesh-pots, Verse 3. and did eat bread our fill, &c. Hebr. Who will give, that we might have died, &c. by the hand of the Lord. In the Septuagint, {αβγδ}, being smitten of the Lord. This was gross ingratitude to prefer being smitten with the Egyptians, before being delivered so graciously. Or the meaning may be, we Simlerus. wish rather that we had continued servants, and so lived and died. Having through hunger suffered a little while in their journey to Canaan, they are Ferus. more vexed, then at all the miseries endured in Egypt: so whatsoever we suffer being in our worldly ways, is counted light, but if we suffer but a little for godliness it is counted grievous. Then the Lord said to Moses, Behold, I will rain you down bread from heaven, Verse 4. Scholast. histor. Ferus. and the people shall go out and gather, &c. The scholastical History saith, When Moses had prayed to the Lord, he answered thus, and this doubtless is here to be understood. God saith, he will rain, to intimate the abundance, and from heaven, because the earth where they were, was barren, a certain rate every day, Hebr. {αβγδ}, a dayes word for his day, that is, a portion, for {αβγδ} is put for thing, as well as for word. God would sand food, but they must gather it, and go out for this purpose, man must labour for his living, and he would supply them with no more, but sufficient for the day, that he might teach them to depend upon his providence, and prevent murmuring for time to come, and according to this we are commanded, Care not for to Matth. 6. 34. morrow. This was the third time of their murmuring, yet God passing by ill-deserving, for his own glory, without rebuking them, thus graciously supplieth their wants, but he will not always thus bear with mens sins, but be avenged upon them at the last. That I may prove them, whether they will walk Calvin. in my law or not. Here is a difference, saith Calvin, amongst Expositors; some holding that the meaning is, when I shall thus extend my bounty towards them, I shall see, whether they will be won hereby to better obedience or not; others, whether they will be content with my allowance, or long after daintier meat, or a greater quantity. But he prefereth the first and the best. Simlerus saith, that God in saying, Whether they would walk in his Simlerus. Law, meant the law of keeping none till the morrow, and of not going out for it upon the seventh day. But this is too particular, the meaning is more general, whether they would by his bounty be brought to more constant obedience, not murmuring for any want, seeing by daily experience, that God could from heaven provide for them, when all means in this world failed. This bread did mystically set forth Christ sent down from heaven to John 6. 1 Cor. 10. Ferus. feed the soul to eternal life. And it is worth the noting, that this was not sent, till that they had passed through the sea,& all the provision brought out of Egypt was spent, to show, that we cannot be fed with Christ, till that we have been baptized, and we neglect all worldly comforts in comparison of this, we must be spiritually hungry. Again, the time is noted to be the 15 of the second month, which was the time appointed for the second Passeover, if any could not be prepared to eat it in the first month, Numb. 9. because they were far off in a journey or unclean, to show that the Gentiles should have the true Manna given unto them, Christ Jesus, who were afar Ephes. 2. off and unclean, when the first Passeover of the Jews was celebrated. And upon the sixth day they shall prepare that which they bring in, and it shall be Verse 5. twice so much, &c. Here we may see, that the Sabbath-day was holy, before the promulgation of the Law, even since the creation, as was noted, Gen. 2. contrary to the opinion of some, although no mention be made hereof again, till now. The Sabbath is a type of the future rest in heaven, and whoso will rest there, must gather so much as will suffice him then, he must lay up a treasure, Matth. 6. 1 Tim. 6. 17. At even ye shall know, that the Lord hath brought you out of Egypt: and in the morning ye shall see the glory of the Lord, for he heareth your murmurings, &c. Verse 6. Verse 7. They had mentioned the flesh-pots of Egypt, and the fullness of bread there, vers. 3. and therefore, that they might be satisfied in both these, they are promised flesh in the evening, and bread in the morning, vers. 8. Moses and Aaron Verse 8. speak to them first generally, In the evening ye shall know, &c. and in the morning ye shall see the glory of the Lord, and then express further, how they should know, that not they, but the Lord brought them out of Egypt, because they had complained, Ye have brought us into this wilderness, to kill this whole assembly with famine, this they should know, that he brought them out, not to famish them, but to feed them with flesh, because in the evening they should have flesh. Then they express, what they meant by their seeing the glory of the Lord in the morning, viz. they should fill themselves with bread. And herein it is said they should see the glory of the Lord specially, because with this bread they should be fed forty yeers together, and so Gods glory should shine most of all in this, so Simlerus. Whereas it is added, as a reason, Simlerus. why the Lord would do thus, for he heareth your murmurings; It is not so to be understood, as if hereby they prevailed to get this food: for to show, that it was not granted to their sins, but that God did thus strive with their perverse contumacy, he saith, Ye shall see the glory of the Lord, for he heareth Calvin. your murmurings, that is, God will appear unto you, that in the brightness of his countenance, seeing your impiety, ye may at length be ashamed, and feel, that it was a sacrilegious tumult, which ye so audaciously made against him, as Calvin speaketh. As here, so to Elijah God sent bread and flesh, saith Augustine, Aug. in Exod. quaest. 60. 1 King. 17. by the evening, when flesh was sent, Christs passion; and by the morning, wherein Manna, his resurrection being signified. Or by the evening, when they should know, that the Lord brought them out of Egypt, this life Ferus. is set forth, as Ferus hath it, because now under the Gospel this life is, as it were, the evening of the world; by the morning, the life to come: for here we know, that Christ hath brought us out of the bondage of sin, but there we shall see his glory: or by the evening understand the time of the Law, when they had fleshly rites; by the morning, the time of the Gospel, wherein we have the bread that came down from heaven, Christ himself. Or because the flesh was sent onely to fill their bellies, and the Manna, as a Sacrament Ainsworths Annotations in Exod. that cometh in the evening, setting forth darkness: this in the morning, setting forth Gods grace, as the morning often doth, Psal. 30. 6. 143. 8. Lament. 3. 22, 23. so Ainsworth. Yet in the course of nature, quails having flown all day, come to their resting place at night, and the due falleth in the morning, with which Manna came down. Whereas it was noted before out of Simlerus, that by the glory which God would show, is meant the sending of Manna, both this and the appearance of Gods glory to the eye, spoken of v. 10. is meant, as Ainsworth also hath it. The appearing of that glory made it manifest, that they murmured against God, and it could not but be terrefying, and so shewed, as a dreadful rebuk for their murmuring. Come near before the Lord, for he hath heard your murmurings. And when Aaron Verse 9. Verse 10. spake to all the congregation, they looked towards the desert, and behold, the glory of the Lord appeared in the cloud. This by the course of the history must needs have been done in the morning, when the Manna was fallen. The cloud was that, wherein God went before them to guide them in the way, in it was an extraordinary appearance of a terrefying brightness at this time, and by showing his glory thus, God did also at other times repress the tumultuous rage of the people, as Numb. 14. 10. 16. 42. 12. 5. And hereby they were convinced, that not Moses, but God lead them out of Egypt, and that he was Simlerus. amongst them, and therefore they did impiously to murmur, whereas they should rather in their necessity have called upon him. And the Lord spake to Moses, saying, I have heard the murmurings of the children Verse 11. of Israel, &c. Some, saith Simlerus, hold, that God spake here the second time to Moses out of the cloud, but that is improbable; for the time of this glorious apparition doth not so agree with the words spoken. It is doubtless a commemoration of that which was spoken before by the Lord unto Moses, that in promising them flesh in the evening, and bread in the morning, it might appear, that he spake not without ground, which might before this be questioned; because he had hitherto declared onely, how the Lord had promised to rain bread from heaven, no mention being made of flesh, vers. 4. And therefore Calvin and some others red it, For the Lord had Calvin. spoken. This was the ground of Moses his speeches, vers. 6, 7, 8. And it came to pass at even, that the quails came up, and covered the camp, and in the morning the due lay round about the host, &c. The word translated quails, Verse 13. is by the Septuagint rendered Ortygometrae, which bide( they say) is the king of quails; by Josephus, Ortygia: but all others render it, quails. But it is put in the singular number, quail came up, for the plural, quails; as before, frog, for frogs, Exod. 8. 6. Touching this kind of fowl, Avicen and some other Physicians, saith Simlerus, writ that they are very unwholesome, because Simlerus. they feed upon hellebore, and have the falling sickness, and specially at the spring-time, which was now. But others speak to the contrary, comparing the quail to the partridge, as Aristotle, who handleth them both together, as being alike in nature. And Galen prescribeth a medicine against the falling sickness out of a quail. They feed sometimes indeed upon hellebore▪ but that groweth not in all places, neither doth it argue them to be unwholesome, because many creatures do feed upon that which would be hurtful to man, and yet are themselves good meat for him. It is well known, that they feed upon corn, and Ferus is so far from yielding them to be a mean kind of Ferus. food, as that he hence magnifieth the bounty of God, in that he gave them no course flesh, but the most dainty. And Cogan in his Haven of health, prefereth Cogan. them, as the most wholesome and finest of meats. Touching these quails, some questions offer themselves. As first; How the coming of quails could be counted miraculous, and a singular act of God, seeing it is well known, that they flee in great companies from one country to another, as into Italy about Pisaurus, at the latter end of the spring, where their coming being observed, an huge multitude of them is yearly taken, and sometimes as men sail upon the sea, they are seen coming in such great multitudes to ships, and to light so thick upon them, that they endanger them of drowning; And the very time of their remove noted, was the spring-time, wherein they came about the host of Israel? I answer: All this being granted, yet it was a very great miracle. 1 That such an infinite multitude should now be brought hither to satisfy six hundred thousand persons, and afterwards, Numb. 11. a month together, when as a man would think, as Ferus speaketh, that all the quails in the world could not have sufficed. 2 That they should come into the wilderness, whereas they naturally flee not, but to places, where they may find food. 3 That they should come at once, and at the time set by Moses, that very evening. Secondly, whether the sending of quails, mentioned, Numb. 11. 31. be the same with this, or another? It is generally answered, that it was another, and a year after this, saith Ainsworth; but Ferus speaketh, as if it were all one. Ainsworth. The circumstances also show, that it was another; for this was in the wilderness of Sin, that in Chibroth-Hattaavah; this before the giving of the Law, that after; this before they had Manna; that when they were weary of being fed onely with Manna, this without any expostulation on the part of Moses, and but for once, that for a month, Moses also expostulating, and asking, how they should get flesh enough for an whole month? So that quails were sent doubtless two times. 1 No revenge being taken for their murmuring, because they were hungry, and in extreme want. 2 Destruction following after, because having food enough, they would not therewith be content. If it be said, This seemeth not to have been so, because Moses having experience once of Gods giving flesh, would not have doubted, how he could do it the second time: I answer, as he doubted at the waters of Meribah, after many miracles, so he might then, notwithstanding the same miracle done before. Thirdly, why did they complain, as if they had been in so great want of flesh, when they had many cattle? To this Augustine answereth, that the monstrousness being a barren place, these could not be so fruitful in increase, and therefore if they should have been spent for food, they would have been misrepresenting for sacrifice. Fourthly, why was flesh given onely one evening, but Manna every morning continually, subtilest they were in the monstrousness? I anwer, God in giving flesh did onely intend to show his power to provide flesh for them in the monstrousness as well as in Egypt, but not to satisfy their wanton desires, wherefore he giveth it once onely, but because they could not live without some food, Manna continually to teach them frugality, and to be content to be maintained and fed as it pleased him, and not as they themselves out of their intemperance desired. The Manna fell with the dew in the morning; And when the due was gone, Verse 14, 15 there lay in the wilderness a small round thing, as small as the hoar frost. And the children of Israel said, It is Manna, &c. Verse 31. this Manna is said to have been, like Coriander-seed, white; and the taste of it like Wafers made with honey. Numb. 11. 7. the colour of it is said to have been, as the colour of Bdellium, and the taste of it as the taste of fresh oil, and for the use of it, Numb. 11. 8. they ground it in mills, or beat it in a Mortar, and baking it in a pan, made Cakes thereof. These things being rightly understood, there is no difference; for Bdellium is white, and the taste of it unbaked was as that of Wafers with honey, but being baked, as of fresh oil. So Tremelius, who saith, that by Bdellium Tremelius. the gum of Bdellium is meant, which is light through the whitenesse like wax, Plin. not hist. lib. 12. c. 9. and for wafer he hath Epichyti, affirming that Athenaeus l. 14. Athenaeus calleth this kind of Cake, Attanita. It seemeth, that it lay under the dew, for that being gone in the morning, it continued being hard and not dissolveable by the heat of the Sun. For the name thereof, Manna in Hebr. {αβγδ}, that is Man. Some render it, what is this? as the Septuagint, and the vulgar latin, for {αβγδ} signifieth what, and Septuagint. Tremelius. Calvin. in the Chaldee Man is put for Mah. Tremelius rendereth it, cibus praeparatus, so likewise Calvin, noting that the people herein showed themselves grateful, as if they had in this name acknowledged, that they were obliged unto God not onely for food, but for having it ready provided without any hard labour. Thus also some of the rabbis, calling it a prepared bread sent from heaven without mans labour, agreeable to every mans taste, and able to Wisdom 16. 20 Philo. Joseph. R. Solomon. Simlerus. Ferus. content and please every one. Man properly signifieth a prepared portion. Philo, Josephus, Rab. Solomon are for the first, and to them Simlerus subscribeth, because the reason following here, for they knew not what it was, implieth, that in saying {αβγδ} they onely questioned what it was. Ferus saith, that man-hu signifieth, this is a gift, as if they meant in way of extoling, this is a great gift indeed, but some have taken it, as spoken in contempt, as if they had said, This is a goodly gift indeed, nothing but a little round thing, is this the bread promised in such plenty? we know not what this is. But if in this sense, they should certainly have been reproved. I hold with Calvin, &c. that prepared meat is meant, and the next words, they knew not what it was, do onely imply, that they called it by this common name, because they knew not, how properly to call it. And that they spake not these words by way of question, but as naming hereby this thing, appeareth, v. 31. where it is said they called it Man. And how to subscribe unto the other, I know not, because the Hebrews had none acquaintance with the Chaldees at this time, that they should use any word of their language in any other sense, then in their own. Were not this obstacle in the way, that other reading, what is this? I confess would be most current, Mystically, as the Manna fell with the dew, so Christ cometh down in the preaching of the Gospel, and to the Manna lying under the dew, it is alluded, Revel. 2. 17. where the Spirit speaketh of the hidden Manna, so that this is also a type of the heavenly happiness to come, which some rabbis have acknowledged, as Rab. Isaac on Gen. 1. R. isaac. R. Menahem. and R. Menahem on Exod. 16. saying, It is a figure of the food of just men in the world to come. There is a thing called Manna, which is used in physic, of which Galen and other Physicians writ, which falleth naturally in some parts of Arabia, but this was not of that sort; for that was onely for physic, this for nourishment; that fell onely in the Spring-time, this all the year; that fell onely in certain places, but never in any other, this in all places, whither the children of Israel went; that fell not, as the Hebrews affirm, in the wilderness of Sin, but this fell there; that was soft enough, this hard to be beaten in Mortars; that lasteth all the year, this would not last till the next morning, unless it were the Sabbath-day. So that this was sent altogether miraculously, and came not from natural causes, as that did. Yet for the similitude that was between them, it is to be thought, that this physical Manna took the name from that. And touching this miraculous Manna, there is another admirable thing added, v. 21. When the Sun waxed hot, it melted; it endured the baking with the heat of the fire, and yet melted away with the heat of the Sun, but the Manna that falleth naturally from sweet exhalations, melteth not. This is the bread which God hath given you to eat. Verse 16. This is the thing Verse 16. which the Lord hath commanded, gather of it every man according to his eating, an Omer for a man. An Omer, in Greek called a Gomer, was the tenth part of an Ephah, v. 36. that is, a Gallon, according to Budaeus, who will have an Ephah to be a bushel and a perk of our measure, but according to others an Ephah is a pottle less then our bushel. If we follow the rate of Budaus, each Budaus. See more of this Levit. 27. 16. one had half a perk for a day, both the head and the inferior person, the great and the small, which was a liberal allowance. One measure is appointed to each man mystically, to show that all the faithful partake alike of Christ, Gal. 3. 28. 2 Pet. 1. 1. and that howsoever one man gathereth more worldly goods then another, yet he enjoyeth no more, because he enjoyeth no more then he useth for the sustenance of his life, and he that gathereth least, hath so much also. Some observe a miracle in this, that he which gathered most, had but an Omer, and he which gathered least had so much: but I subscribe rather to them, who hold, that it was brought into a common place, and distributed thence by measure, and the miracle was rather in this, that some bodies requiring more food then others, yet the Lord made an Omer suffice the greatest stomach, which was but sufficient for the least. If the quantity before spoken of may seem too much for any man; it must be considered, that men in those dayes had stronger bodies, requiring more food then our bodies in these times, and the wilderness where they were was an hungry place. The conditions set in this gathering and using of Manna, were both that they should keep none till the morning, and that they should go out to gather Verse 19. Verse 22, 23 Verse 24, 25 Verse 26. Verse 20. Verse 27, 28 Verse 29. none upon the Sabbath, but both gather and make ready against the Sabbath upon the sixth day. Against both these some transgressed, but the Manna kept till the morrow was full of worms and stank, and they which went out upon the Sabbath to gather, found none, but a rebuk from the Lord for their labour, whereupon they kept the Sabbath better afterwards. If it be demanded, why the Lord would not have them gather more then for one day at once? Ferus answereth Ferus. well. 1 To show that he would have us to depend upon his providence from day to day, he would try by this, whether being fed to day, they would believe that they should be fed to morrow. 2 To teach them and us to fear the Lord, seeing they depended upon him to be fed from day to day, and so likewise do we. 3 To teach that no man should be covetous, or desire abundance, but be content with things necessary. And if any, as the disobedient Israelites, will reserve somewhat till the morrow, that is, covetously extend their care to after-times, their riches shall also crawl with Worms, the worm of conscience checking them for unjust gettings, the paroxysms of cares, which never suffer them to rest in quiet, and the worm that never death in the world to come, and their riches are like stinking and unprofitable things, not benefitting them in their life, and much less at the day of death and judgement. It is here noted, that in the heat of the sun the Manna melted, intimating, Verse 21. that they must go out betimes in the morning to gather it, intimating, that we must use diligence in our callings,& specially seek for the heavenly Manna betimes, and not defer this care, Prov. 10. 4, 5. chap. 6. 6, 8. Joh. 12. 35. Gal. 6. 10. And on the sixth day they gathered twice so much, and all the Rulers came and Verse 22. Joseph. told Moses, &c. Josephus saith, that they gathered so much as they used to do, and when they came to measure it, it was by miracle doubled, and this wonder was that which they told Moses. Calvin and Simlerus charge the Calvin. Simlerus. Rulers here to be more stupid and slow to obey, then the people, because they doing as Moses had before commanded, the Rulers seem to complain of them. Ferus commendeth them for their solicitude, lest the people should provoke Ferus. God again in any thing: and that of Josephus seemeth to be probable, Rulers and people having forgotten the precept of the Sabbath, God did miraculously give them occasion to go to Moses to be put in mind of it. Bake that which you will bake, &c. and the remainder lay up till to morrow. Verse 23. The Sabbath was a day of rest, and therefore they must neither go out to gather Manna, nor bake it being gathered upon that day, but upon the sixth, for they might not kindle a fire upon the Sabbath, Exod. 35. 3. Simlerus saith, Simlerus. that these words may be taken two ways, either that they should bake upon the sixth day for the seventh also, or else bake their proportion for the sixth, and reserve the rest, as they gathered it, unbaked, and if so, the miracle was the greater, seeing that if it had been baked, it might have been thought, that by this means it kept from putrefying, and not by the mere power of God. In that the Lord would not have them to reserve any before this, till the morrow; but now the sixth day being come, he willeth it: This, as Ferus Ferus. well noteth, sheweth that we must not be solicitous for this world, set forth by the six dayes, but for the world to come, set forth by the Sabbath, we should be careful: for God knoweth that we need worldly things, and Math. 6. 18. &c. 1 Tim. 6. 17. therefore will provide them for us; but we must lay up treasures in heaven, and seek the kingdom of God; for as Manna kept till the Sabbath putrefied not, so treasures laid up in heaven are not corrupted with moth or canker, but contrariwise treasures laid up here, as Manna reserved at other times. Six dayes ye shall find it in the field, but the seventh there shall be none. This Verse 26. also is mystically verified, in the time of this life we may work, and be rewarded in the world to come; but after death there is no more working of good, for which we may be rewarded. Thus also the rabbis, as in the six dayes a man must prepare for the Sabbath in respect of work and food, so unless a man prepare his works aright in this world, he shall have nothing to eat in the world to come. For the Sabbath, of which it is said, in it shall be none, signifieth the world to come, which shall be all Sabbath, for there shall be no doing of the Law, but receiving of reward. Whoso laboureth Rab. Elias in Sepher reshith Coemah. Joqn 13. Gal. 6, 2 Cor. 6. 2. Verse 27. in the evening of the Sabbath, shall eat in the Sabbath: so Rab. Elias: wherefore walk, saith the Lord, whilst ye have the light; and Paul, whilst we have time, let us work the good: and behold, now is the acceptable time of the Lord. Whereas some went out upon the Sabbath, and found none, it sheweth the infidelity of some, they will not believe, but that they may obtain grace even at the last, see Math. 7. 22. luke. 13. 25. but they shall be deceived, and even here God nurseth mens labours upon the Sabbath, so that they get nothing but displeasure hereby. It shall be found at the last to be true, which Gods Prophets have foretold to the confusion of unbelievers, although they have lightly regarded it here. Abide ye every one in his place, let no man go out of his place upon the Sabbathday. This is not meant so, as if they should keep in their tents or houses, a Verse 29. in prisons, shut up upon the Sabbath-day, for they were to go to the holy Assemblies, Levit. 23. 3. Act. 15. 21. but that they should not go out to labour. The Jews hereupon held it unlawful for any man to go out of his City upon the abbath-day, and because the limits thereof were 2000 Cubits, they determined this space to be a sabbath-days journey. See my Exposition, Act. 1. 12. Chaldee Paraphrast, Talmud. Rabbin. &c. Fill an Omer of it, and let it be kept for your generations. 34 So Aaron laid it Verse 32, 34 up before the Testimony to be kept. Here because Moses would set down the whole history of this Manna together, he addeth this of the keeping a pot August. qu. 61. Simlerus. Calvin. &c. Scholast. hist. full thereof, which was not done till a year after, when the ark was built, in which this was put. The pot wherein, is said, Heb. 9. to have been a golden pot, and so the Septuagint render it here, v. 33. Take a pot, Septuagint, a golden pot. The Hebrews, saith Comestor, say, that they had a little Tabernacle at the first, at which they asked counsel of the Lord, and in this the pot of Manna was now placed, and this is not improbable, because, Chap. 33. 7. the Tabernacle is said to have been removed, before that the Tabernacle was made, which was not till, Chap. 36. And if it were so, then the opinion generally received, that this is spoken, per Pr●lepsin, is not true, for it is spoken in the proper place, when indeed it was done. And the children of Israel ate Manna 40 years, till they came to the border of Verse 35. the land of Canaan. This is spoken by anticipation, to set forth together the infinite power and mercy of God, in that he fed them not one day, or month, or year, but 40 years, being so great a multitude, without any thing growing out of the ground, neither did he with-hold this gift from them notwithstanding their sins. Why they were kept 40 years in the wilderness, is shewed, Numb. 14. For the mystery, I have said already, and shewed Manna to be a figure of The Mystery. 1 Cor. Ambros. Manna& aqua de rupe dicuntur spiritualia, quia non mundi legesed Dei virtute creata sunt habentia figuram futuri mysterii, &c. Psal 78. 25. Ferus. Christ, for which cause it is called spiritual bread, because, as Ambrose hath it, it was prepared by divine virtue without commixtion of elements, and not by mans industry according to the course of the world, having therein a figure of the mystery to come, which we now take in remembrance of Christ our Lord: and for this it is also called the bread of Angels, because created by the virtue, whereby Angels subsist, figuring out him that was to come from heaven to feed us spiritually. Ferus upon this, Man did eat Angels food; saith, It was not so called, because the Angels live by bodily food, for they are spirits: but 1 Because it was prepared by the ministry of Angels. 2. Because it was superhumane. 3. Because it figured out Christ, into whom the Angels desire to look. 4 Because in the faithful it effecteth the same, that invisible food doth in the Angels, viz. that they live for ever without waxing old. Ob. Christ saith, Your fathers did eat Manna and are dead. Sol. This is spoken of those that looking carnally upon the Manna, are it onely to fill their bellies; but not spiritually by faith, looking up to him that was figured out hereby, and they that receive the Sacrament of Christs body and blood thus at this day, shall die and perish also. And it is to be noted, that Manna doth aptly figure out Christ in every thing; that was a gift coming from heaven, so was Christ; when that was sent, they knew not what it was, so they knew not who this man Christ was; Manna was given to tempt them, so Christ is preached by his Ministers to try whether we will believe in him, having not seen him, and in the Sacrament, whether we will believe more then we see or perceive by our outward senses. Again, Manna was small, yet of great virtue, so Christ, being of little reckoning in outward appearance; Manna was white, so Christ without all spot of sin; Manna tasted pleasantly, so Christ to the penitent sinner; Manna was beaten in a Mortar, so Christ by many passions; Manna came in the due, so Christ in the Word; Manna was alike distributed to all, so Christ; Manna was kept for a memorial to posterity, so the Sacrament serveth for a remembrance of CHRIST. They must go out in the morning to gather Manna, so we must betimes, first seek the kingdom of God; in the heat of the Sun it is melted, if we defer long, he will vanish from us. Upon the sixth day they gathered for the Sabbath, so we in the time of this life must get Christ, and we must gather him daily, till we come into the heavenly Canaan, all the years of our life: to this effect Ferus and others, and he also compareth the Word of God unto Manna, but Rabanus Maurus most excellently. It will appear to him, Rab. Maurus. that shall compute the time, that Manna began to fall the first day of the week, which is our Lords day, for the sixth they must gather twice so much, the next after which was the Sabbath. Upon our Sabbath then falleth the true Manna, but none upon the Jews Sabbath; we have the word of God set forth upon ours, but as no Manna fell upon theirs, so that of the Prophet is now verified upon them, The children of Israel shall sit many dayes, without a King, a Priest, a Prophet, and without a Sacrifice. But as the people knew not, but inquired of Moses what the Manna was, so must Christian people inquire of the Ministers of Gods Word, what the meaning of it is. Again, as Manna was sweet, so is the Word, yet it is also as the hoare frost, having some sharpness for correction therein, and it is most white and pure, &c. CHAP. XVII. ANd the children of Israel journeyed from the wilderness of Sin, and pitched in Rephidim, and there was no water to drink. Numb. 33. 13, 14. mention is made of two other places, to which they came, before at Rephidim, viz. Hen. Bunting patriarches travels. Daphca twelve miles from the wilderness of Sin, and Alush twelve miles from thence; and from Alush they came to Rephidim, eight miles. These are here omitted, it being onely inserted, according to their journeys, because nothing memorable happened in these places. Rephidim, or as the Greeks have it, Raphidim signifieth a grasse-bench, of Raphad, to make a place to lye down on. Rabanus noteth, that all these stations, Suph, Sin, Daphkah, Rabanus. Alus and Raphidim were all one wilderness of Sin, taking the name from mount Sinai, near to which they now were being in Raphidim. And it is said, they made their journeys at the commandment of the Lord; because he, by going before them in the pillar, shewed them whither they should go, and Numb. 9. 17, 18 where they should rest. And the people chode with Moses, and said, Give us water to drink: and Moses Verse 2. said, Why contend ye with me? why tempt ye the Lord? &c. A like history to this is set forth also, Numb. 20. Which some, saith Calvin, think to be the same, Calvin. but their error sufficiently appeareth by the distance of this place from that, appearing Numb. 33. 15, 36. to be two and twenty journeys, and whereas this was the second month after their coming out of Egypt, that was about the fortieth: but a little before Aarons death, Numb. 33. v. 38. And therefore Psal. 106. it is commemorated, vers. 32. after all other sins of theirs in the wilderness, as being committed but a little while before their passing over Jordan. And although in some things there is such agreement, that a man would think both these histories to be one, yet the places being divers and far distant, evince the contrary, this was in Rephidim of Sin, that in Zin or Kadesh, between Ezion-Gaber and Cadesh-Barnea, not above an Hen. Bunting patriarches travels. 120 miles from Jerusalem towards the South, whereas the wilderness of Sin was 156 miles towards the southwest, and there is much difference in many circumstances. If it shall seem improbable, that Moses having once brought waters out of a rock without any infidelity, should in the like case doubt afterwards; Simlerus answereth well, that haply he might fear that God would Simlerus. be so offended with the people for murmuring upon the same occasion the second time, that he would not vouchsafe the same favour again unto them, and therefore doubted then. Gods giving them water twice out of a Rock, seemeth also to be implyed by the saying of the Apostle, The Rock that followed them: for in that being far from the first place, they were yet watered out of a Rock so long after, the Rock did as it were follow them. Here again 1 Cor. 10. the people show themselves to be most wicked, in that having had so lately so great experience of Gods power and mercy when they wanted food, they were again without all faith, when they wanted drink, and this aggravateth their sin, that they mutiny against their governor, and require of him to give them drink, which was not in his, but in the power of God alone. He chargeth them with tempting the Lord and sinning against him, because he that believeth not, but out of infidelity is moved with wrath for any want, and chargeth the Lord or his Ministers with unjust dealing, tempteth him, that is, trieth his patience, and provoketh him to take revenge upon him, as upon a Rebel. And Moses cried to the Lord, saying, What shall I do to this people, for they are Verse 4. Calvin. almost ready to ston me. This prayer of Moses, saith Calvin, was not rightly composed, but confused and mingled with much perturbation of the mind, as if he held himself to be unjustly burdened to be set over so unruly a people. But all others applaud Moses herein as a pattern to us, teaching us in his example in the time of distress to flee to God by prayer, to be directed by him, as not growing of ourselves what to do. And Ferus specially praiseth Ferus. Moses, in that he desired not revenge to be taken upon the people, but prayeth for them, not timorously speaking of their being ready to ston him, but fearing if they were not presently supplied, they might commit this great sin to the provoking of God against them to their own destruction, to whom I rather subscribe herein, because no fault is here laid to the charge of Moses. And the Lord said to Moses, Go on before the people, and take with thee the Elders Verse 5. of Israel, and the rod wherewith thou smotest the River, &c. Here again the infinite mercy of God appeareth, in that being again provoked, he yet cometh at it. He biddeth Moses not to flee away, as fearing the fury of the Verse 6. people, but to go on before them towards Horeb, and there he saith, that he would stand at the Rock, and make the waters to flow out, when he should strike it with his rod, that is, he would stand in the cloudy pillar. But why must he go with the Elders to this place, and not with all the people? Ferus answereth, because the people for their infidelity were unworthy, and yet Ferus. some eye-witnesses must stand by to testify the miracle, and for this purpose the Elders were fittest, who might instruct the people in the fear of the Lord, Calvin. thus also Calvin and others. His rod also, wherewith he smote the River that is in Egypt, turning it into blood, he must take in his hand, that by this outward sign, wherewith he had done so great miracles, and especially upon the River in smiting therewith, he might be the more confirmed, that now again in smiting the Rock, he should by the divine power bring out waters. God could as well without Moses and his rod, as Ferus noteth, have brought out waters, but he would thus win authority to Moses, the ensign whereof was his rod: for if the Minister of God be without authority, he shall be subject to contempt amongst the people. Whereas in the preceding history it is said, Aaron smote the River, not Moses, but here Moses; whereupon Augustine maketh a question, whether by the River be not meant the August. in Exod. quaest. 61. Sea, which Moses smote? it is easily resolved, as he also finally resolveth it, that it is said to have been smitten by Moses, because Aaron did it at the command of Moses. And the rod elsewhere called the rod of God is here called the rod of Moses, because God imparted his authority to Moses, a sign whereof it was. And the Lord promiseth to stand there in the cloudy pillar, Ferus. to be seen, that Moses might have the more confidence, and yet be kept humble, as not doing it by any power in him, but striking onely, and God bringing out the water, and that the people prove to Idolatry might not think any virtue to be in the Rock to adore it. Of the name of Horeb and Sinai, see before, Ch. 3. 1. they were two tops of one Mountain, one eastward called Sinai, the other westward called Horeb, and a Plain fruitful and pleasant is between them, this, Brittenbacchus saith, he with many others went and saw Bern. Brittenbat. Anno 1483, in the month of September, the mountain is all one in the base, and is both great and high, so that they could not without great labour go up unto it, this was from Raphidim eight miles. This miracle is for the greatness patriarches travels. of it much celebrated, Deut. 8. Nehem. 9. Psal. 78. Psal. 105. Esa. 48, &c. Some, saith Simlerus, to derogate from this miracle, and say, that the rod of Moses was of Adamant, and so he broke the Rock therewith, and thus a fountain Simlerus. lying hide there before flowed out, but this is vain: if there were any fountain, God brought it forth by his Almighty Power, or rather at this instant he created a new fountain there. And he called the name of the place Massah and Meriba, that is, temptation Verse 7. and contention, that by the name they might be put in mind of their sin to repent, and take heed of tempting the Lord by murmuring any more: for this name was a perpetual memorial, that when they tried it, the Lord shewed himself to be amongst them, not of their merit, but of his grace, when they deserved to be forsaken. For the mystery, this rock figured out Christ, 1 Cor. 10. he is therefore often The Mystery. compared to a rock, upon which the Church is built, at which some stumble, and which breaketh those in pieces upon whom it falleth, Matth. 16. Rom. 9. 1 Pet. 2. Matth. 21. Esa. 8. chap. 28. Dan. 2. Zach. 3. Psal. 117. Eph. 2. Act. 4. And as the rock yielded water to drink, so Christ yeeldeth both the drink of his spirit, Joh. 7. and of his blood. But as the rock, so Christ must first be smitten with the rod of affliction, and his side must be pierced with a spear, and then cometh forth blood and water, so Ferus. Or as Isidore hath Ferus. Isidore. it, the wood of the cross was as the rod wherewith he was smitten, and the peoples murmuring, which gave occasion to bring water out of the rock, figureth out trouble and want found, when a man looketh to the Law, but then the Rock Christ is shewed, whereby refreshing cometh, and unto him also Moses leadeth. And Amalek came and fought with Israel in Rephidim, and Moses bade Josuahchuse Verse 8. Verse 9. Josuahchuse out men and go fight with Amalek, &c. The Amalekites are thought by many to have come of Amalechus the bastard son of Eliphaz, the grandchild of Esau, spoken of Gen. 36. But because Gen. 14. 7. mention is made of Amalekites in Abrahams time, this seemeth to be false; but they might be called so, saith Simlerus, by anticipation, because in the time of Moses they were Simlerus. Scholust. histor. called so, when this history was written. Strabus, saith the scholastical History, affirmeth the Amalekites to have been Ishmaelites, or Saracens, coming of Ishmael. Josephus saith, that they were a warlike people inhabiting Joseph. Goboch and Jaboth, and that they were hired of those that dwelled about the rock to come and fight against Israel. Some say, that they came to fight with them to be revenged for the injury done by Jacob unto Esau: Others, that they were brought by envy to hinder them from coming to Canaan: Some, that they came for prey onely after the manner of the Arabians, or fearing, lest they should invade their bounds, to keep them off. No reason is here rendered, but it seemeth that they would stop their passage, being stirred up by Satan, as his instruments to prevent their coming to the land of Canaan, that Gods promises might be frustrated; and therefore God would have the memorial of them, as of his enemies, quiter blotted out, for which cause he afterwards sent Saul against them. And I think that they were neither 1 Sam. 15. Ishmaelites, nor Edomites, but a people, before they had any being, coming of some other strain, as is noted, Gen. 14. and with the Edomites, because they were their brethren the Lord would not let them fight, Numb. 20. and mount Seir was given to Ishmael for an inheritance for ever, wherefore God would not have any people of them cut off for Abrahams sake, of whom they came. But expositors hold generally, that they came of Amalechus the grandchild of Esau. If it be demanded, why God would have them now exercised with war? Calvin saith, To punish their murmuring,& to keep Calvin. them from mutinying hereafter, which men are most apt unto, when an Army is kept together without action, for being hitherto favoured they grew more and more petulant. Simlerus addeth, that being enured to war, they Simlerus. Ferus. might be the better fitted to encounter with the Canaanites. But Ferus, that having taken the spoil of the Amalekites, they might use their armor in their following wars, and respect was herein had to their further confirmation by a new miracle, victory being gotten by the lifting up of the hands of Moses. In that Josuah is sent to encounter with them, selecting some men, Verse 9. and not taking all with him, but Moses keepeth aloof upon the top of the mountain; this was done to show, that the people were unworthy to have Calvin. Moses with them, so Calvin expounding it, as a sign of Gods indignation for their late offence, that they might be the more humbled, and seek reconciliation again with God and victory by prayer more earnestly poured out: But Ferus, and after him Simlerus better; Moses was aged, and a Prophet, Ferus. Simlerus. and therefore it was not fit for him to go out to fight, but for Josuah a young man and valiant. God had not committed to Moses a sword, but a rod, working by that after an extraordinary manner. And therefore after his example, Aaron and Hur called Priests. by Simlerus, but 1 Chron. ●. 19. we red of Hur, as coming of Caleb, of the Tribe of Judah. whilst others fight, the Ministers of God, as Moses taking Aaron and Hur, Priests with him, pray in the mean season, The weapons of our warfare are not worldly, but spiritual. Josuah is sent, no doubt, God appointing it, because he should afterwards be their leader, that prevailing now under his conduct, they might the more willingly submit to him afterwards. And he taketh some chosen men onely with him, not all, because God would give the victory not by the strength of a fleshly arm, but by his own power, and if all had gone out, many of them for want of strength, or courage, would rather have been an hindrance then a furtherance in the time of battle. He is derided in the Comedian, as a coward, who when he sent others out to war, got himself a safe standing. But Moses doth not thus go aside, but by the lifting up of the rod of God, and his hands in prayer to aid them fighting, and to encourage them, as assured of the victory, when they should see him with this rod( whereby he had subdued Egypt) there. So Joshuah did as Moses had said, and Moses, Aaron, and Hur went up to the Verse 10. top of the hill. When two or three are gathered together in my Name, there am I in the midst of them, saith the Lord; wherefore Moses taketh Aaron and Hur with him to go and pray for victory. And when Moses lifted up his hand, Israel prevailed, and when he let it down, Verse 11. Amalek prevailed, &c. This lifting up of the hand was, as all expositors agree, in prayer; and because he had the rod in his hand, it is to be thought that he held that up also, and being so held, saith Simlerus, some think that Simlerus. there was the form of a cross, typifying the cross of Christ, wherein the Devil and all our spiritual enemies are overcome. But to leave this to Rubanus the author thereof. It is an usual thing to lift up the hands in Rab. Maurus. prayer, to show, that the help which we seek is from Heaven, towards which place we lift them up. And therefore Moses lifteth up his hands for the same end, and this sheweth that when we pray, the affections of our heart, as the hands thereof, should be lifted up. But it may be demanded, because when Moses lifted up his hand Israel prevailed, but not when be let it down, why it was so, seeing the power of prayer lieth in the heart, and not in the hand? Simlerus answereth well, Because by this external sign it appeared unto the people, that their help came from Heaven, which could not otherwise have been so well perceived by them. But all this was not done without a mystery, as Ferus hath well observed. whilst we are in the way to the heavenly Canaan, our spiritual enemies sin and Satan fight against us, and stop our passage; The Mystery. against them not Moses, but Joshuah is sent out, that is, we are saved not by the law, figured out by Moses, but by Jesus, of whom Joshuah was a notable Ferus. type. Again, Moses set upon a ston figured out the Law written in tables of ston, his hands being heavy, the weakness of the Law to save: Aaron Rab. Maurus. supporting one, signifieth the mountain of fortitude; Hur, the other, signifying fire, to show that by Christ the Rock or Mountain, and by the Holy Ghost, who is as fire, we are comforted against the terrors of the Law, and our hands feeble and hanging down for fear are lifted up, when remission of sins and salvation are pronounced to the penitent and believing: to this effect Rabanus. Calvin nameth another Allegory, In these two men are figured out the Law and the Gospel, whereby our prayers must be supported, that they may Calvin. prevail, but he slighteth both this and all others brought here, holding that Aaron and Hur did onely by holding up the hands of Moses show, that they holp him in praying, joining their prayers together also. But to me the foregoing mystical significations seem excellently to agree. We may also note from hence, that the power of prayer is more then all the force of arms, but the heart must be lifted up as the hands of Moses, but we are feeble through the flesh, as Moses was through age, and therefore they will ever and anon be falling down, unless they be supported and held up, and that by these two, good works and meditations placed in heaven; for by good Matth. 6. 18. Col. 3. 1. works we lay up a treasure in heaven, and where the treasure is, there will the heart be also, and an heavenly mind is lifted up to things above. And we must not let our hands fall down, till the Sun of our life setteth, but always be praying, even till Amalek, that is, our spiritual enemies be quiter vanquished. And the Lord said to Moses, writ this for a memorial in a Book, and rehearse Verse 14. it in the ears of Joshuah, for I will utterly put out the remembrance of Amalek from under heaven. This famous Victory must be written, that by reading, it being always kept in mind, they might both be continually thankful, and encouraged to all future battels against other enemies, when they should recount Amaleks overthrow, that first came out against them, and the curse said upon him therefore to the rooting out of his name for ever. And it must be rehearsed in the ears of Joshuah, as their future Judge, and other Judges and Kings his successors, till they were utterly destroyed, which was not till about 400 years after, when Saul was King, and by remembering this decree God would continue an hatred of Amalek in Israel for ever: see also Deut. 25. so Maimony in Misn. Treat. of Kings, Chap. 5. Sect. 5. As Amalek, Maimony. so Antichrist shall one day be rooted out for ever, but to show a long time to come before this, he biddeth that it should be written. Rab. Menahem R. Menahem. saith, that the destruction of the seed of Esau in the dayes of the Messiah was figured out hereby. And Moses built an Altar, and called the name thereof, Jehovah Nissi, &c. Verse 15. that is, Jehovah my bannder, or my exaltation. This was done in way of gratitude, sacrifices being there also without doubt offered, for the one place for oblations was not yet appointed. And he said, Because the Lord hath sworn, the Lord will have war with Amalek Verse 16. for ever; Heb. {αβγδ}, because the hand upon the throne of Jah. Now because God is said to lift up his hand to heaven, which is his throne; when he sweareth, it is commonly rendered, The Lord hath sworn, hand being referred to God. So the Chaldee Paraphrast, With oath this is said from before Chaldee Paraphrast. the fearful God, whose Majesty is upon the throne of glory, to wage war against Amalek, &c. so likewise the Targum Hierosol. saying, that it was fulfilled in Saul, and in Mordecai and Hester destroying Haman, called the Agagite, because he came of Agag King, of Amalek. The Septuagint, With hidden hand the Lord will war, &c. or otherwise, Because the hand, that is, of Amalek, is upon the throne of Jah, that is, upon or against his people, and consequently against him, Zach. 2. 8. Act. 9. 4, 5. Jer. 3. 17. the Lord will have war with Amalek for ever, and being thus understood, the words will best agree, except we shall by hand understand power thus, because, or as surely as there is an hand or power upon the throne of Jah, &c. To have war for ever, is to be always at enmity, and ready to bend his force against Amalek till they be utterly extirpated in this World and in the R. Eliezer. World to come, as saith Rab. Eliezer. CHAP. XVIII. ANd Jethro the father in law of Moses heard of all which the Lord had done for Verse 1. Moses and for Israel his people, &c. The deliverance of Israel out of Egypt was so notable, that the famed thereof was soon spread far and wide, according Exod. 15. to that in the song of Moses, The people shall hear and tremble; and therefore Jethro being no far-dweller, might easily hear of it by the common famed. Simlerus. Or, as Simlerus hath it, Moses haply sent a messenger unto him, to signify what had passed, and by him some present in way of love and kindness, which he saith also might be intimated in the last word of the next Verse, after he had sent her, as if it had been said, after he had sent them, that is, gifts unto him. But this is worthily counted frigid by Calvin, because it is plainly spoken of the wife of Moses, before sent unto her father. It is but an imagination then, that Jethro had a message first from Moses, it was the famed Ferus. which he heard that drew him hither, as Ferus noteth, that he might see something for his further confirmation, that he might congratulate with Moses that great deliverance, praise God together with him therefore, and publish the same to others at his return again home. And this is worth the noting, that an Heathen is moved by Gods unsuccessful acts done for his people to magnify him, when his people were ever and anon ready to murmur against him, slighting all his famous works. This was nothing but a figure of that which happened in the time of Christ, for then the Jews were not affencted but with indignation at his miracles, but the Gentiles were. Who Jethro was, and whether Prince or Priest, and where Madian is, from whence he came, and how far distant from Mount Sinai, I have spoken, Chap. 2. Jethro cometh with his daughter Zipporah, the wife of Moses, and his two Verse 2, 3, 4, Verse 5. sons Gershons and Eliezer, whom Moses is said to have sent back. This sending back, according to most expositors, was, Chap. 4. v. 26. upon occasion of the difference about the circunctsing of his child, he finding that wife and children would be a trouble to him in executing his weighty Office at that time in Egypt, and haply being advised thus to do by Aaron, who met him, see before, Chap. 4. 26. Calvin contrariwise holdeth, that Moses being Calvin. come to this place, where he was not far from Jethro, sent his wife and children over to visit him, that they might mutually rejoice in seeing one another, she haply desiring it, and hereupon Jethro to requited this kindness, came back again with them. And to the former opinion, he thinketh, that we may not consent, because if Moses should have sent his wife and children back before, he might by Jethro have been suspected of fraud, and his own children never coming into Egypt should not have been partakers of the Redemption, of which he was the Minister, which is improbable, seeing they were to be Priests afterwards. But Simlerus well prophesieth these Simlerus. reasons to be hypocondriac, because Moses might easily make it appear, that he left his wife and children hehinde him for none other end, but that he might with the more expedition go about that whereunto he was called: for if he had taken his family with him, either he must have neglected it, which had been impious, or in caring for that, he must needs have been troubled in his calling in those dangerous times. Touching the other reason, his children did partake of the redemption in their father, and by circumcision were joined as one people to the rest, and so capable of any dignity in the Church of God. Of the sons of Moses, see before, Chap. 2. and 4. And he said to Moses, I thy father in law Jethro am come to thee, &c. that is, Verse 6. he said thus by a messenger sent before to Moses to tell him of his coming: for Moses was in great authority, and by the incursion of the Amalekites it is likely, that the people kept watch and ward, so that none coming with any company could come near without sending first, and signifying the cause of Septuagint. their coming, so Simlerus; and to express this, the Septuagint have it, It was told Moses, saying, Jethro thy father in law is come. Then Moses went out to meet his father in law, and did obeisance, &c. He was Verse 7. still the same humble Moses, notwithstanding the dignity by the Lord put upon him, and therefore sheweth all signs of reverence to Jethro, as in times past, and so the greatest ought to do towards fathers and mothers, or fathers in law, &c. thus Solomon set his mother upon his right hand. Then Moses told all that had passed to Jethro, and he greatly rejoiced, and Verse 8, 9. Verse 10. blessed God for it, and acknowledged him to be above all gods. Because Jethro, as is most probable, came to know, what great things God had done, Moses satisfieth his desire herein. And by his rejoicing and praising of the Lord, it seemeth, that he had some knowledge of the true God before this: but hereof see somewhat before, Exod. 2. 16, 17. And Jethro took a burnt-offering and sacrifice for God, and Aaron and all the Verse 12. Elders of Israel came to eat bread with him before God. To take an offering for God is to do sacrifice, to take it▪ to offer it up in sacrifice. If it shall seem strange, that Jethro sacrificed to God, seeing this Office belonged to Aaron and to his sons; It is answeeed, that the levitical Priesthood was not yet set up, and therefore any Priest or Prince of his family might do sacrifice, after the example of the ancient Fathers: so Simlerus, but Calvin denieth, that he offered, as a Priest, onely the liberty given before the Law to any to do sacrifice is here used: for that the fact was justifiable, appeareth, because Simlerus. Ca●●●n. Aaron and the Elders by their presence approved thereof: yet Augustine, saith Peter Comester, will not yield, that Jethro sacrificed, but Moses; according to another translation, Jethro took sacrifices of those that were offered by Moses, and ate. By his burnt-offerings he first expiated his sins, and then he offered sacrifices, that is, of peace and thanksgiving, and of these last they ate together, as is allowed, Levit. 7. 15. and this name of sacrifices is expressed, Exod. ●4. 5. Of the burnt-offerings for sin they might not eat, Levit. 1. 9. But what is meant by eating before God? To this Augustine answereth, that eating August. qu. 66. in Exod. to the honour of God is meant, because yet no Tabernacle was erected, that their eating there should be meant. For when a Tabernacle was erected, to eat there was to eat before God, Deut. 12. 7. 1 Chron. 29. 21, 22. but now to keep an holy feast to the honour of God. For in all sacrifices this was the order, to lay part upon the Altar, and to eat the rest together, and this custom was followed by the Heathen sacrificing to Idols, at whose feasts Christians are forbidden to be present, lest they should thus become partakers of Devils tables. The phrase setting forth feasting, is, to eat bread, so likewise, Eccles. 10. 19. Dan. 5. 1. Levit. 3. 11. Chap. 21. 16. Numb. 28. 2. so that to eat bread 1 Cor. 10. here, is to eat both bread and flesh, yea to feast. One saith, They ate before God, that is, before the cloudy pillar the sign of his presence. To eat before Ainsworth. Ferus. God, that is, in the fear of God, which Ferus addeth, and so to refrain from excess, and from corrupt talk at feasting-times, although it be necessary to be inculcated, yet it is not the thing properly meant in this place. And the next morning Moses sat to judge the people, and they stood by him from Verse 13, 14 Verse 15, 16 Verse 17, 18 Verse 19, 20 Verse 21. morning till evening. This Jethro disalloweth, as a thing over-wearisome both to him and to them, and prescribeth another form of government. In reproving the course followed by Moses, he first inquireth, vers. 14. What is this that thou dost? &c. he answereth, The people come to me to seek the Lord, when they have any cause they come to me, and I judge between one and another, and make them know the statutes and laws of God, v. 15, 16. He is not rash in finding fault with so great a Prince, but proceedeth most warily& wisely, taking heed Simlerus. to speak nothing that might offend him: for thus circumspectly must Rulers be handled by those that will do any good upon them, and not provoke them to their own hurt. He could not but commend and admire the labours of Moses for the good of the people, in that even at this time, when he had a Ferus. special friend with him, he yet attended upon his office for the common good, and sat about it all the day long, and therefore his words are words of admiration, What is this that thou dost! But it was the charge laid upon him by God, and his love to the people that made him to do thus, because he knew not whether he might commit this office to any other for him, or not. And where love and conscience of duty is, any burden is made light; but contrariwise, where there is self-love and ignorance of Gods Law requiring it, every little burden born for others is heavy. To seek the Lord, this is by the Septuagint rendered, To seek judgement of God; the Chaldee Paraphrast, To seek doctrine from the face of the Lord. In any case of difference betwixt man and man, he that goeth to law, seeketh the Lords judgement; if otherwise to satisfy his own corrupt desires, he cometh with bribes, he altogether forgetteth the end, why a Judge is appointed. They come to me, and I judge, that is, first bringing their matters to God: See vers. 19. Numb. 27. 5, 6. and Chap. 15. 33, 34, 35. But here a question lieth, Whether Moses went every time to the Lord to inquire, and how he could show them Gods statutes, before they were made, for the Law was not yet given? Augustine answereth, It August. quaest. 67. in Exod. Ferus. is not likely that he went to inquire in every case, for the Law of God is written in every godly mind, a man knoweth, saith Ferus, by the Law of Nature, what is right, and what begging, and so in ordinary matters to give a right judgement. He might then by this light show them, what were the laws and statutes of God, although they were not yet written. But Moses was more then an ordinary man, and through the great measure of the Spirit, which he had, could not onely by the light of Nature, but hereby understand to judge according to the will of God. And thus much is intimated, when the Lord saith, Numb. 11. that he would take of his Spirit, and put it upon the Elders that should govern with him. And it is worth the noting, that the judgement of Moses was not his own, but Gods will, and his law. And so should it be with every Judge, private affections should bear no sway, but simply Gods judgement should in every matter be declared. And Deut. 1. 2 Chron. 19. therefore it is said, that Moses sat to judge the people, the sitting of the Judge showing the quiet that should be in his mind, and freedom from disquieting affections, as Ferus hath it. The law of God and laws made according to it must be the rule to go by, and not the pleasure of men, who are in high place, because all men are variable, but the Law is constant, and always like itself. He that will have the Law to rule, saith Aristotle, seeketh Arist. Polit. 3. Qui legem vult dominari, Deum quaerit rebus praeficere, qui homines, is bestiam praeponit. to set God over things; but he that would have men, setteth beasts over them. And yet it is strange to see, that now we are judged by news, yet it is a most hard thing to have a right judgement, the course of the Law is so intricate. He that hath a just cause, must spend so much time and be at so great charge, that he had as good leave it as follow it. There are so many subtleties and snares, that a just cause may be lost, either because he that followeth it is not sufficiently instructed herein, or his case is not duly propounded, that most impious rule being objected for the defence of all this, Vigilanti jura sub veniunt, as Ferus complaineth, and that not without cause, the greater is the sin of Judges. Touching the reproving of the course followed by Moses, and the counsel of a foreigner given unto him. If it shall seem strange, that Moses so familiarly instructed by God, should yet need counsel from another; Saint Augustine saith, That this was done to show, that good counsel ought not to be contemned by whomsoever it be given, and August quaest. 68. in Exod. that Moses might hereby be kept from being proud of his elevation alone above all, when as he saw yet that there was another; who went in some Ferus. things beyond him in counsel, in respect of externals, saith Ferus; for in regard of divine things, he excelled all men in the knowledge thereof. Heathen men have their excellencies in outward things, and go sometimes herein beyond the children of light. Again, hereby is shewed, that no man is in Calvin. Simlerus. every respect perfect, but defective in some things, that if so great a man as Moses, had his error, we may look carefully to ourselves, lest if we be remiss, we prove full of faults. It is not good that thou dost, &c. It was not simply evil which he did, but very commendable for the matter; but the manner was not so commodious, which he meaneth, when he saith, It is not good. Vers. 19. I will give thee counsel, and God shall be with thee. Hereby is intimated, saith Augustine, that the Aug. in Exed. quaest. 69. Mihi signifi●ari videtur nimis inteutum humanis act●onibus animum Deo quodammodo vacuari, quo s●t tantò plenior, quantò ad saperna& aeterna liberiùs extenditur. Simlerus. mind too much intent to human affairs is without God, of whom it is so much the more full, by how much the more extended more Freely to things supernal and eternal. And by saying thus, he meaneth not that Moses should follow his counsel, but with the allowance of God, as lye further expresseth, vers. 23. so Simlerus. By all these speeches it seemeth that Jethro was both wise and godly, although none of the children of Israel, and that Job was not alone amongst the Heathen to be commended. Be thou for the people to God ward, to bring their causes to God, the Chaldee Paraphrast addeth, enquiring doctrine from the face of the Lord. For causes in Hebrew is ( words) but their hard matters are meant, wherein none but God could judge, and therefore Moses did accordiugly afterwards, Numb. 19. 3●, &c. He doth wisely, layeth Ferus, distinguish betwixt the two sorts of power, the spiritual and the temporal; the spiritual is that which is to God-ward, this Rab. Maurus. Chaldee Paraphrost. Ferus. he doth not advice should be communicated to any other, but retained by Moses, viz. 1 To pray to God for the people, and to show what answer he giveth in doubtful cases. 2 To show them, according to what rites and ordinances they ought to worship God, Thou shalt teach them the statutes and laws, vers. 20. 3. To show them which way to make their journey, Thou shalt show the● the way that they shall go. 4 The works to be done by them. But for the temporal power to judge all matters, v. 21. Moreover, thou shalt Verse 21. provide out of all the people able men, such as fear God, men of truth, hating covetousness, and place such over them to be Rulers of thousands, handreths, fifties, and tens. Deut. 1. 13. Moses recounting this choosing of able men to rule over them, saith, that he bade them to choose wise men and understanding, and he would make them Rulers, &c. But here Jethro counseleth him to provide such, and he is said to have done in all things, as Jethro counseled, v. 24. Here is no difference, Moses provideth them in appointing the people to nominate them, and being nominated committing the office of judging and ruling unto them▪ for the chief authority to make them Rulers still restend in him, as appeareth, Deut. 1. v. 15. So I took the chief of your Tribes, and made them heads ●ver you, &c. The people do more willingly obey those that be set in authority, when they themselves have an hand in the choice of them, and therefore all Officers were chosen amongst the Romans by the people, and the Knights of the Shire amongst us in England; who together with the King and Nobles enact all Laws. And in the Primitive Church Presbyters were nominated Simlerus. by the people, who might preach the Gospel unto them, and ordained by the Bishop, as being of chief authority, able men, Deut. 1. 15. They are called the chief of their tribes, wise men and known: for it availeth much to appoint men to rule, that are nobly and not basely born, if so be that they have wisdom and courage to help the oppressed, and this be a thing well known and observed in them. The word translated able, is {αβγδ}, whereupon the Hebrews say thus, Able men are such as be mighty in the Commandments, and exactly look to themselves and subdue their affections, so that there is no dishonest or contemptible thing in them, nor evil name. And such as have a strong and courageous heart to deliver the oppressed out of the oppressors hand, Maimony in Sanedrim, Chap. 2. Sect. 7. Maimony. Simlerus. In the Septuagint it is rendered just men: and some, saith Simlerus, render it wise, some valiant, some strong of body, and some wealthy, but he prefereth that, whereby it is rendered, men of courage, and valiant. But our reading is best, able men, that is, both for wisdom, and courage, and wealth, and bodily strength, and so fit to be set over others. Fearing God, this must be in a Judge to expel the fear of man, which might hinder him from doing justice. Men of truth, that is, enquiring into the truth of matters that come before them, and judging accordingly, and therefore neither partial, nor deceitful, nor blinded by malice. Hating covetousness, this 'vice, as the root 1 Tim. 6. of all evil, must not only be away, but be hated, and this is opposed to taking of bribes. How bribes corrupt justice, see Deut. 16. 19. 1 Sam 8. 3. Prov. 1. 19. Ezech. 22. 27. Esa 56. 11. The Chaldee hath it, hating to receive Mammon, hating, say the Hebrews, their own Mammon, and not hastening to gather riches Some observe three more properties added, Deut. 1. 15. wisdom, and understanding, and famed, for they must be known men, and therefore Lib. Sanedrin. c. 2. §. 7. the Hebrews say, that in every Ruler there ought to be these seven things, wisdom, meekness, the fear of God, hatred of Mammon, love of the truth, love of their fellow-creatures, and a good name. And unto these an eighth may be added, he must be ancient, Numb. 11. Rulers over thousands, &c. This is commonly rendered Tribunes, because, as Comestor hath it, each one was over a Tribe, not for that in one Tribe there Scholast. histor. were no more but just a thousand, but he was called a Chiliarch or Ruler over a thousand, a certain number being put for an uncertain. If so, then there were but twelve of these, otherwise six hundred, and of the next sort six thousand, under each one ten Hecatontarchs, under each of them two, and under each of them five. And if this be understood of Judges, where, saith Simlerus, could so many be had able to judge amongst this rude people? and Simlerus. therefore he understandeth by these all that did bear any Office in leading the people in their ranks. The Hebrews, saith he, refer these numbers to Apparitours, saying, That some Judge had under him ten, some fifty, some a hundred, and some a thousand to execute their judgements. But it is plain, that so many Rulers were appointed; those over ten to decide trifling matters, for which it was necessary to keep them the better in order to have one near unto them, to whom they might go. After all these Rulers name in the Hebrew text, the Septuagint add moreover, {αβγδ} some to led to the knowledge of letters, about which Augustine is much troubled, not August. in Exod. quaest. 69. knowing what to make of it, unless they had then the knowledge of letters, which when it began he knoweth not, unless, as some think, from Adam, and after from Noah and Abraham, &c. But because no such thing is in the Hebrew, I leave this, as not worth the enquiring into here. Moses in all this harkened to Jethro, so great was his humility, that he Verse 24. scorned not the counsel of another man, although he himself was so full of understanding. But all this was not done without a mystery, for hereby was figured out, in that Jethro a gentle instructeth Moses, that the Church of the Gentiles should in time to come instruct the Jews, teaching them a spiritual and good Isidore. sense of the Law, and bring them to follow that, who before, although sometime they were the onely doctors of the Law, were overmuch toiled, and that without profit in following their own sense, but when this time shall come, which shall be at their conversion to Christ, they shall follow it in all things: to this effect almost Isidore. Then Moses sent away his father in law, and he went to his own country. Although Verse 27. he went not to the same country with the Israelites, because that was promised to Abraham and his seed, yet he was joined to them in piety towards the same God, and his son Hobab went with them, Numb. 10. v. 29. coming again after his return to his own country, see Judges 1. 16. Chap. 4. 11. 1 Samuel 15. 6. 2 Kings 10 15. 1 Chron. 2. 55. Jerem. 35. which places are plainly for it, of him came the people called the Kenites or Cinaei. CHAP. XIX. ANd the third month, when the children of Israel were gone out of the land of Egypt, Verse 1. the same day came they into the wilderness of Sinai. It was said before, that Sin and Sinai were one monstrousness, parts whereof were Suph, Rephidim, Alus and Daphcah, taking the name from Mount Sinai, Chap. 17. 1 but now they come to that part properly called the wilderness of Sinai, where the Mount stood, and to this place they come, the third month the same day, that Scholast. histor. Simlerus. Ainsworth. Calvin. Ferus. is, the first day of the month, according to some, or the third day, according to others; but Calvin saith, this is forced. To me it seemeth plain, the same day is the same day that the month began, being their new Moon, and so a solemn feast-day afterwards appointed. And so accurate is Moses in setting down the time, because this was the most remarkable station of all others. For here they were appointed at the first to come forth and sacrifice, Exod. 3. here they saw many signs, and heard God speaking, and the Ark was reared up, and here they tarried longer then in any other place, for they came hither the first day of the third month the first year, and removed not till the Numb. 10. 11. twentieth day of the second month of the second year, so that they stayed here an whole year, wanting ten dayes. Before they came to this place, passed but 15 dayes, since their coming into the wilderness of Sin, in which they were miraculously supplied with meat and water, and delivered from Exod. 16. 1. Chap. 17. c 18. Amalek, and Jethro came to the camp, and went away again: for their coming to Sin was the 15 day of the second month, and their coming hither the first of the third. And it is to be noted, that this was the 47 day, since their coming out pf Egypt, 16 of the first month, 30 of the second, and first of the third, unto which three more being added, they make fifty, upon which day the Law was given, and therefore at that time the feast of Pentecost was most aptly appointed to be kept, and the Spirit as the finger of God cometh to write the Law in our hearts, as the Law was now written by the the finger of God in tables of ston, so Rabanus. But Moses went up to God, for the Lord had called him out of the mountain, saying, Verse 3. &c. Some think, saith Simlerus, that he used sometimes to go aside to pray, and that it is most probable, that he did so at this time: but he holdeth rather on the contrary side, that God by an audible voice called him up to the Mount, because it is not likely, that he would otherwise have presumed Simlerus. to go up into so holy a place. Calvin thinketh, that going aside by himself to seek unto God, as his usual manner was, God called unto him. I subscribe rather to Simlerus, for certainly, as Ferus noteth, having been once forbidden, Come not hither, for the ground whereupon thou standest, is holy ground; Calvin. he would not have presumed to go nigh, unless the Lord had called him. From hence forward unto Numb. 10. 11. are set down the things done onely in this place in the space of almost one whole year. Moses his going up to God was onely his going to the place where God appeared unto him; for to speak properly, a man can go to no place, but God is there as well as in Ferus. another. And here God is now said to be, because the cloudy pillar, the sign of his presence stood here, v. 9. Thus shalt thou say to the house of Jacob, and tell the house of Israel. Verse 4. Ye have seen, what I did to the Egyptians, and I have born you upon Eagles wings, &c. Verse 4. This is spoken in way of preparation to the giving of the Law, as the like speech is used afterwards, it being renewed, D●ut. 29. 2 and Chap. 32. 11. the Septuagint have it, as upon Eagles wings, that is, safely and speedily, as an Eagle taketh up her young ones upon her back, and carrieth them, and openly not onely over lands, but also over waters, as if they had flown: for some saith Ferus, hold, that the Eagle transporteth her young ones from place Ferus. to place upon her back, flying aloft so, as that if any arrow should be shot, it cannot come at them, because her body is between, or her flight is too high for any shot to reach unto them, and in like manner God did carry his people safe from all dangers. And as is further explained, Deut. 32. 11. She stirreth up her nest, fluttereth with her wings, &c. that is, both with wings and talons defendeth her young ones from any assailant, so God defended his people from all dangers. And he saith, that he brought them to himself, the Chaldee, to my service, Targum Hierosol. to the doctrine of my law, he meaneth as he had appointed Moses to bring them out of Egypt to this mountain to serve him, so he had now done it, notwithstanding all the obstacles in the way. And here is an Antithesis betwixt Pharaoh and himself, before they had served Pharaoh, but now they were come to serve a better master, the Lord; all which is spoken, that they might hold themselves the more obliged unto God, and so the more readily obey his Commandements, which were now to be delivered unto them. And he doth not onely commemorate favours past, but promiseth further. If ye shall obey my voice indeed, and keep my Covenant, ye shall be a peculiar treasure unto me above all people, &c. That which God had already done for them Verse 5. was enough to bind them to him for ever, but as if he had done nothing for them already, he addeth here new promises, a peculiar treasure, in Hebrew, Segullah, signifying a mans own proper good, which he loveth and keepeth in store for himself, and for special use; the Septuagint render it, a peculiar people, which Saint Peter following, saith of the faithful likewise, 1 Pet. 2. 9. and Saint Paul, Tit. 2. 14. the Chaldee rendereth it, beloved. How the word is used, see 1 Chron. 29. 3. Eccles. 2. 8. Rab. Menahem saith, that he meaneth R. Menahem. beloved, as a special treasure, in which a King is so delighted, that he will not commit it to the keeping of any other, but keep it himself, see Deut. 10. 14, 15, Psal. 135. 4. and ye shall be unto a Kingdom of Priests, the Septuagint have it, a Kingly Priesthood, so likewise Saint Peter, applying it to the faithful. Verse 6. They are thus called, both because they should offer sacrifices to God, and be of greatest dignity, for this is set forth by Kings and Priests, the highest degrees of men. Ye shall be high and glorious, saith Ferus, and hereby Ferus. Excelsi eritis& gloriosi. is also shewed, that Christ should come of them, who is both King and Priest. And an holy Nation, that is, separated from all other Nations to serve God in holinesse. Or a Kingly Priesthood, saith Simlerus, is an holy kingdom, not profane, as other kingdoms are, a kingdom of God, saith Calvin, whereas others were the kingdoms of wicked tyrants of the world. Of this the Jews boast themselves still, but forsomuch as they have rejected Simlerus. Calvin. the faith of Christ, they have lost this honour, and the faithful company of Christians wheresoever have it rightly by Saint Peter applied unto them. For they onely are now, a peculiar people, redeemed for such by the blood of Christ, an holy Nation, sanctified thereby, a royal Priesthood, because both members of him, that is, King and Priest, and because they are Gods perpetual kingdom, and always offer up the clean sacrifices of praise and prayer. According to these words Moses speaketh to the Elders, and all people promised to obey. By the Elders the people in their several ranks are informed hereof, but Verse 7. Verse 8. their promise of obeying was but words, as the sequel proved, although haply they purposed so to do at this time, but their human frailty wrought to the contrary in them. And the Lord said to Moses, Lo, I come to thee in a thick cloud, that the people Verse 9. may hear when I speak with thee, and believe thee for ever. The Septuagint, to explain what this thick cloud was, have it, in the pillar of the cloud: for, believe thee, it is in Hebrew, believe in thee, that is, have a confidence in thy word, as in the word of God, see before chap. 14. 31. Whereas it is twice said, Moses returned the words of the people to the Lord, vers. 8. and again, Moses told the words of the people to the Lord, vers. 9. This second is nothing else, but a repetition of the same, as the cause why the Lord promised to come and speak with Moses in the cloud; thus he would do yet more to confirm them; for Moses had reported their promise of obedience in all things, so Calvin; and Calvin. therefore he rendereth it, Indicaverat autem Moses, &c. Some think that Moses went to relate their promise, but before he spake, was prevented by the Lords speaking again first unto him, and then he related it after, so saith Simlerus, but approveth it not, referring the last words, as spoken in the Preterpluperfect Simlerus. Tense, Moses had told their words to the Lord, to their words spoken long before, chap. 6. 12. but this seemeth to be far fetched. And the Lord said to Moses, Go unto the people, and sanctify them to day and to Verse 10. Verse 11. Calvin. morrow, and let them wash their clothes, and be ready against the third day, &c. Before the giving of the Law, the people must be sanctified, because pearls must not be cast before swine, nor holy doctrine put into unclean vessels. In that it is commanded, that they should be sanctified, both the uncleanness of man by nature is shewed, and that he is uncapable of good by the Law of God, unless he cometh prepared and sanctified unto it; and hence it is, that so many reap so little good by the Word, because they prepare not themselves, but come rashly unto it, as to other human actions, or to a stage-play, so Calvin. The inward sanctification of the heart indeed is that, which chiefly commendeth us to God, but outward washing served to put them in mind hereof, because when it was required that they should wash their garments two dayes together, they might well think with themselves, if God will not have any to come near unto him to hear his Law, unless all filthiness be washed from their garments, he will much less admit of any, that are unclean in soul by sin. Again, this outward washing shewed how much they made account of God and of his Law, because when we are Ferus. to come before such as we make high account of, we will have care that our very garments be clean and decent, so Ferus, who saith for these causes vestments peculiar are appointed to be worn in the service of God, to show what high account we make hereof. But this is a weak ground, sith they changed not, but washed their garments onely. Their sanctifying is explained to have been by washing their garments, and afterwards by keeping from their wives, vers. 15. because although there be no pollution in the husbands companying with the wife, yet the carnal delight hindereth, that a man cannot be so wholly intent to heavenly matters; and therefore that we may be possessed altogether with these, that is for the time prohibited, so likewise 1 Cor. 7. 5. From this the Heathen took up their custom of washing, when they came about their Superstitions. This figureth out the washing by the Holy Ghost, wherewith whosoever is not washed and prepared, is not capable of any good by hearing the law and will of the Lord set forth. And a man is then washed in his garments, when the members of his body, which be as garments to the soul, are washed; and these are washed when we repent us of our sins acted hereby, and till it is thus with us, we are not accepted of in hearing the Law, but our coming before God is rejected as abominable, Esa. 1. 12, 13, 14, 15, 16. And to show that we are not easily cleansed from sin, they are bidden to irish to day and to morrow▪ and to be ready Rab. Maurus. against the third day; all the time of our life we must be sanctifying ourselves, that we may be ready the third day, setting forth the resurrection, because Christ rose upon the third day. If it shall seem preposterous, that they must be sanctified first, and then hear the Law, when as by hearing faith is attained, which purifieth and sanctifieth the heart: Calvin answereth, Calvin. that a godly desire to learn, humility and reverence are the beginning of faith, hereby we are sanctified, as the seat of faith is thus prepared, but then are we truly purged, when we do by faith apply Christ unto our souls. And it is said, The Lord will descend upon mount Sinas, because some illustrious Verse 11. visible sign of his presence should be seen there. And thou shalt set bounds to the people round about, saying, Take heed unto yourselves Verse 12. yourselves, that ye come not up into the mount, neither touch the border thereof, whosoever toucheth it, shall surely be put to death, &c. This is spoken to prevent curiosity in them, whereby we desire to be prying into that which is not revealed, this is straightly forbidden upon pain of death to every one, we must Ferus. Rom. 12. 3. Deut. 29. 29. be wise, but according to sobriety according to that which is written, we must by any means take heed of coming rashly to divine things, and every one must herein keep within the bounds set him. No doubt, but the people were desirous to have gone up to see and talk familiarly with God, as Moses, but this is not permitted to every one, all must keep within the limits of their calling. Moses may come where God calleth him, but the people must stand aloof, there must not be any confusion of offices in the Church of God. This charge was also given, saith Simlerus, for reverence to the divine Majesty, Simlerus. for if none may come nigh an earthly King for reverence, unless he be called, neither may they come nigh the place where the heavenly appeareth. And if we must not curiously prie into the things of God, but be content with that measure of revelation that is made unto us by his Prophets, then they sin dangerously, that by the strength of human reason seek to pierce into the mysteries of the God-head, this hath been the fountain of many damnable errors, and the destruction of many souls. The punishment of him that came to the mount, He shall be stoned to death, or strike thorough with a dart, whether man or beast, a hand shall not touch it. These Verse 13. words, shall not touch it, are not to be referred to the mountain, but to the man or beast going beyond the bounds, it shall be counted so execrable, that they shal not touch him with the hand to put him to death, but ston him, or shoot him thorough with a dart, which might be done afar off, and without pursuing Calvin. Simlerus. Ainsworth. Tremelius. him to fetch him back, or staying till his return, so Calvin, Simlerus, Ainsworth and Tremelius, who to make this sense the more plain hath it,. Let no hand touch it, but let it be stoned, &c. and this will appear the better to be the very meaning to him that shall look into the Hebrew Text. Having before adjudged him that went beyond the bounds set him to the death, now he sheweth by what manner of death he should die. Now this severe punishment, and the dread not to be endured accompanying the Law, served to show how terrible the Law is, and such, as that none are able to bear it, because thereby is no justification to be attained, that the Gospel might be the more welcome, and be the more readily embraced, as the Apostle applieth it, Heb. 12. 18, 19, 20, &c. If a beast touched the mount, it must die, this was for a punishment Ferus. to the owner to make him the more careful of his beast, that it might not come near. Mystically by beast is meant the beastly minded, or the mind subjected to unreasonable lusts, which are of beasts; for if any endued with such a mind cometh to contemplate supernal things, he is Rab. Maurus. smitten with judgements from above to his destruction, as Arrius and other heretics, so Rabanus and Ferus. When the trumpet soundeth long, they shall come up to the mount. What is this, they must not come up to the mount upon pain of death, vers. 12. and here, the trumpet having sounded long they should come up? This is commonly answered, that they must be guided by the Lords will, to stay when he willeth, and to come up when he willeth; and therefore whilst the signs of Gods glorious presence continued, they must not come near, but when these were away, a sign whereof should be the long sounding of the trumpet. Thus the Chaldee, When the trumpet shall be withdrawn, they shall have leave to go up. And the Septuagint, When the voices, Chaldee Paraphrast. Septuagint. Tremelius. trumpet and cloud are departed from the mountain, they shall go up. So likewise Tremelius, The sound of one tone protracted, which is commonly at the end of music, should be a sign unto them, that the religion of that place was at an end, the Lord thus departing and terminating this sacred action by this sign. But Calvin and Simlerus say, that God by giving liberty at such Calvin. Simlerus. time to come up, would give them comfort, lest they should desperately cast away the care of keeping the Law, they not being at any time permitted to come up to this holy place. Hereby if they meant liberty to come up, whilst the Cloud continued there, and the place was specially sanctified, as v. 23. it is in that, v. 23, contradicted, and in the whole course of this story. By the trumpet sounding Simlerus understandeth a trumpet, which Moses caused to be sounded for a sign, and this is most probable, because Gods trumpet sounded long and loud, whilst God was there, v. 19. at what time they might not come up to the Mount. Mystically at the sound of the trumpet of the Gospel, we should ascend in our mindes up to divine contemplations: thus Rabanus: but Simlerus better, The trumpet soundeth longer under the Gospel, and we ascend up the Mount by having all things laid open more plainly, then under the Law, when it sounded also, but not in this manner, and we shall go up into the Mount at the last trumpet, and then we shall see as we are seen. Be ready against the third day, Come not at your wives. This, although it be Verse 15. not expressed before, yet certainly Moses had it from the Lord also, because he would not add any thing of his own. And a man is forbidden now to come at his wife, because that even in his lying with his own wife there is outward uncleanness, Levit. 15. 18. but no sin, for to touch a dead body, for a woman to have her flowers was an uncleanness, and to have an issue in the body, but neither of these a sin. In that the body must now be kept clean from all outward pollution, this served to figure out the inward purity of the soul, which is required to be in every one of us. But even under the New Testament we are bidden to refrain for fasting and prayer, 1 Cor. 7. wherefore a mans companying with his wife hindereth his prayers, and for this cause it seemeth to be necessary, that Ministers of Gods holy Word and Sacrament should not mary. I answer, this is so appointed for our greater humiliation at that time, and that being separate from all delights of the flesh we might be wholly addicted to spiritual things: but because so great humiliations are not required always, but at some special times upon special occasion, it sufficeth, that a man then refreineth: but from marriage to keep any man therefore altogether of what condition soever, is a doctrine of 1 Tim. 4 1, 2, 3. Devils. And the third day in the morning there were thunders and lightnings, and a thick Verse 16. cloud upon the Mount, &c. Thunder and lightnings are terrible to all men, yea the most courageous, as being signs of Gods anger, 1 Sam. 12. 18. by the Poets it is called for this, {αβγδ}. Wherefore God appeared thus in giving the Law to strike terror into us, that none may dare to transgress against it, God showing hereby that he will be most terrible to transgressors. And unto this, other reasons are added by Ferus, viz. that the rude people Ferus. might see a difference betwixt the true God and Idols, in the celebrating of whose feasts all manner of abuses were committed, but they might now fear to commit the like before the Lord; and again, as at other times God hath appeared in some likeness to the thing, about which he appeared, as to Abraham in the likeness of men, when he promised a manchild; to Moses in the likeness of fire, when he promised deliverance of his people out of their fiery affliction in Egypt; so here being about to give the law, which would terrefie and trouble the conscience of the sinner, he appeared terribly, but in the Gospel, which is for comfort mildly; for Christ was meek and gentle. The next thing spoken of was a thick cloud, by the Septuagint rendered a dark cloud, which the Apostle following saith, blacknessse and darkness. This Heb. 12 18. Simlerus. was to show, that God is unto man as darkness, by reason of the darkness of his understanding, although in his own nature he be light, wherefore this vale of darkness intimated his glory, which mortal eyes cannot behold, in that when he came to speak unto them, a curtain was thus as it were drawn before him, that their eyes might not be dazelled with his glory. And the sound of a trumpet exceeding loud, hereby the ministry of Angels wat set forth, for the Law was given by the ministry of Angels. Mystically, the three persons of the Trinity were by these three things figured out, the Father by the Gal. 3. 9. thunder and lightning, the Son by the thick cloud, because he put upon his divine light the darkness of mans nature, and the Holy Ghost by the trumpet, because he governeth in the trumpet of the Gospel: so Simlerus. Isidore Isidore. applieth all this to the Holy Ghost coming down at Pentecost; the faithful assembled then were 120, Act. 1. 15. so Moses, by whom the Law was given, lived 120 years; as here all the people heard the voice of the thunder, &c. so then people of all Nations saw the fiery tongues, and heard their voices, &c. Again, the thunder, saith Ferus, better figured out the terror to transgressors Ferus. of the Law; the lightning, the knowledge which the people of God had, soon vanishing, as the lightning; the fire, the illumination of the godly; the darkness, the blinding of the wicked; and the sound of the trumpet, the gathering together of the faithful by the Word of God. For Aaron and his sons were afterwards appointed to below with trumpets to assemble the people together, wherefore the sounding of the trumpet most aptly figured out the sound in the ministry by preaching the Gospel, which sound is said to have gone out into all lands, Rom. 10. 18, And all the people in the camp trembled: when God appeareth, man is not able to stand without terror; this sheweth what the effect of the Law is, that none may seek justification thereby. And Moses brought the people out to meet the Lord, &c. that is, out of their Verse 17. tents to the bounds set them, the Priests for the first-born first, then the Heads and Rulers, after them the Elders, then the Officers, after them the men, then the little ones, the women next, and lastly, the strangers, as in renewing the Covenant, Deut. 29. 10, 11. so Aben-Ezra. The scholastical History Aben Ezra. Scholast. hist. ex tradit. Hebr in setting down the terrible apparitions, saith, When the third day was come early before the Sun, they heard thundering and lightning, and saw a dark cloud, and smoke came out of the mountain, as out of a furnace, then they were all afraid, and thought Moses to have been destroyed. But at length Moses appeared joyfully, and fair weather with him returning to them. And then he said, Ye shall hear to day not Moses the son of Amram, but him who smote Egypt for you, which lead you through the sea, gave you meat from heaven, and water out of a Rock, &c. wherefore let his words be more amiable to you then your wives and children. And mount Sinai was altogether on a smoke, because the Lord descended upon it in Verse 18. Targum Hierosolymitanum. Chaldee Paraphrast. Simlerus. fire, &c. The Targum Hierosolym. hath it, because the glory of the Majesty of the Lord was revealed upon it in a flamme of fire. The Lord gave signs of his presence before, but now the people being assembled about the mount, he revealed himself, saith the Chaldee Paraphrast, by more evident signs, fire and smoke, the mount moving and a voice. And the Lord appeared in fire, to show either his glory like unto the purity of fire, as Chap. 24. or his zeal against sin, in respect of which he is said to be a consuming fire, Deut. 4. and as a smoking furnace, to show that the wicked are as smoke before him, hurting the eyes of the godly by seeing their wickedness, but soon vanishing away: so Simlerus. But because smoke darkeneth, and fire enlighteneth, I rest in the former Exposition made by Ferus upon, verse 16. For the moving of the mountain, the Septuagint have it, All the people were astonied, but here was a greater argument of Gods power, in that the very mountain, which is set so fast moved at his appearing, and accordingly Gods praises are hereby celebrated, Psal. 114. 4. Psal. 68. 6. judge. 5. 5. Habak. 3. 10. And when the sound of the trumpet was longer and louder, Moses spake, and God answered him by voice. It is not here said, what Moses spake, or God answered, Verse 19. but Heb. 12. 21. Moses said, I tremble and quake, so that it is likely Moses uttered words of fear, and God spake to comfort him, and to Daniel in the like case, Dan. 10. 8, 16, 17. This was that which the Lord promised vers. 9. to purchase unto Moses authority amongst the people, and figured out the voice of the Gospel comforting against the terrors of the Law. And the Lord descended upon mount Sinai, upon the top of the mount, and called Verse 20. Verse 21, 22 Moses up, &c. The Lord had before given this charge, that the people should not come past the bounds set them, vers. 12. but knowing how prove we are to do that which is forbidden, the same is here by him given in charge again, with threatening that the Lord would break forth upon them to the destruction of many. We must not once propound, but inculcate the charge of the Lord again and again to the peopler Touching the Priests, of whom it is said in special, that they should sanctify themselves, when they came near to the Lord, a question may be moved, who these were, seeing no Priests were yet appointed? Ferus answereth, The first-born and the Princes of the Ferus. Simlerus. people, who yet supplied the place of Priests, Simlerus the Elders and chief of the people. But that they were the first-born, in whose stead the Levites were afterwards set up, and not the Elders, appeareth, because they are called, the young men, Exod. 24 5. And it is not improbable, as Calvin hath it, Calvin. that they were some chosen from amongst the first-born to this office, as all Nations had their Priests, but amongst so great a multitude it is not likely, that every family had a particular Priest. But why are these specially commanded to be sanctified? To this Simlerus answereth, Because the Priest Simlerus. Ferus. must specially be sanctified for example to others: but Ferus better, Because haply they being in an holy order, might think themselves more privileged then the common sort, and so be bolder to go beyond their bounds, they therefore are commanded also to be sanctified with fear and reverence, the mount being then as the Sanctum Sanctorum, into which they might not enter no more then the people; for God putteth no difference between persons, but will alike be reverenced of all men. Lest the Lord break forth upon them. The Chaldee, Be strong, or very angry, even to the slaying of them, as when waters break forth, 2 Sam. 5. 20. chap. 6. 6, 7, 8. And Moses said, The people cannot come up, for thou hast charged to set marks, &c. Verse 23. Moses measuring the people by himself, thought that the charge given before was sufficient to contain them, but by Gods answer it appeareth, that he was deceived; and therefore he goeth, and doth again as God bade him: for whatsoever we shall think, Gods will and his authority must sway us, even contrary to our own imaginations. CHAP. XX. ANd God spake all these words and said, I am the Lord thy God, &c. Now cometh Verse 1, 2. that, for which all this preparation was made, even the Law of the ten Commandements, in the explication whereof I will say nothing here, because I have already done it largely in my catechism. The Law-giving begun here, as Ferus noteth, is continued throughout this and the three books following, onely things touching the progress of the children of Israel in their Ferus. journey to Canaan being inserted. This of the ten Commandments is called the moral, the other news following are partly judicial, and partly ceremonial, this bindeth perpetually, those not. The ceremonial Laws being nothing but figures of that which was to come; their Temple figured out the Church; their Sanctum Sanctorum, Heaven; their Priests, Christ; Sacrifices, his passions; their expiations, the grace of the Holy Ghost, and remission of sins, which being all come, those Ceremonies are quiter abolished, and to use them still, were nothing else, but to profess that we believe not that the Messiah is come. Unto these ten Commandments, Calvin referreth Calvin. all the laws following, as indeed there is not one but may well be brought under these heads. And all the people saw the thunder and the lightning, and the mountain smoking, and they removed and stood of are off, and said to Moses, Speak thou with us, &c. Verse 18. Verse 19. They saw, that is, perceived, as Jacob is said to have seen, that there was corn in Egypt, when he heard it, Gen. 42. 1. Act. 7. 12. This is more fully set down, Deut. 5. 22. 23, &c. Those words the Lord spake with a great voice, and when ye heard the voice out of the darkness, ye came near unto me, even all your heads, and said, We have heard Gods voice, &c. which may serve for a further explication of these words. In that they are said to have seen, Ferus thinketh, that either Ferus. their great stupidity is noted, in that they attended more to the signs accompanying the giving of the Law, then to the voice of God uttering it, or else the efficacy of Gods voice is noted to be such, that it pierced their mindes as a thing seen inwardly with the eye thereof. I embrace the former being the plain meaning, for as they are said here to see, so Deut. 5. 2. to have heard. These thunders, lightnings and trumpets sound must be conceived to have ceased for a time, subtilest God spake, as Simlerus noteth, and Simlerus. then to have begun again for a conclusion, as when the Kings pleasure is declared by sound of trumpet, it is both begun and ended with sounding. They stood afar off, some Hebrews say, certain miles off. Lest we die, unsuccessful Hebraei. Gal. 4. 24. great was their fear, and hereby was intimated that the Law engendereth unto bondage by fear, there being nothing but death to be expected by them, that are under the Law. As the Israelites could not endure to hear God speaking, lest they should die, so carnal men nre averse from hearing the Word of God, lest they should hereby be compelled to mortify the flesh Gods voice when he gave the Law had a double effect in the people, both to make them afraid, and to go far off, and the same effects hath the Law in the truly penitent, as we may see in the Publican, he feared to look up to heaven, and stood afar off. And as they desired a mediator to speak between God and them, Luke 18. when the Law-giving terrified them, so the Law must, as a School-master sand us to Christ our mediator, Gal. 3. 24. Heb. 12. 24. And according to their desire God did not onely make Moses a mediator, but promised the Prophet, Deut. 18. 10. to whom we should always harken, and upon this desire of theirs. It was not thus with man from the beginning, for before sin he could familiarly converse with God, but immediately after sinning he feareth at the coming of the Lord, and hideth himself from his presence. So that sin, of which the conscience accuseth, is the cause why-man is afraid when God appeareth; this fear yet being in the godly nothing but a filial reverence towards their heavenly Father, but a servile fear in the wicked. And Moses said, Fear not, for God is come to prove you, that his fear may be Verse 20. before your faces, that ye sin not. The Septuagint render it, Be of good comfort, he seeketh hereby to comfort them against their exceeding great fear of the Lord, as coming to slay them. For all fear is not to be expelled out of the mind, no not of Gods anger or judgements, but onely the hurtful fear which Simlerus. maketh a man to flee from God; the profitable fear, which maketh a man to take heed of sinning, being retained. God is come to prove you. the Chaldee, Gods glory is revealed, &c. Here are three ends which God aimeth at in his coming amongst men. 1 The proving of them. 2 Their fearing of him. 3 Their refreining from sin; and the first of every of these still is the cause of the other, or should be. God proveth man by showing himself terrible, that man growing himself unable to bear the presence of his power and Majesty by reason of his weaknesse and corruption, and much less his wrath and indignation might hereupon show, whether he be good, which is, if humility and obedience follow hereupon, or evil, if frowardnesse or desperation. And when men are thus proved, in those that are godly, the fear of God followeth, and where the fear of God is, there is a refreining from sin. And the people stood afar off, and Moses drew near to the darkness where God Verse 21. was. This is rendered by the Septuagint a tempest, Deut. 4. 11. and thus likewise it is had, Heb. 12. 18. Ye are not come to the mount, &c. and to darkness, and blackness and tempest. Moses was herein a type of Christ, for he came down likewise amongst us, and then ascended up into the Heavens, where he is hidden Simlerus. from our sight, as in thick darkness, to be a mediator for us with the Father, who in the mean while stand afar off, but he will descend again, and take us up with him at the last day, that we may there abide for ever. And the Lord said to Moses, Say to the children of Israel, Ye have seen that I Verse 22. Verse 23. have spoken to you from heaven, ye shall not make with me gods of silver, &c. Because the pure woshipping of God is the foundation of all true religion, the Lord doth here inculcate the command touching that again, as who knew well, that the people would be most prove to idolatry, the greatest corruption in the service of God, and experience proved this presently to be true, in that, notwithstanding this strict charge, they made unto them golden Calves, even before they went from this mount. But how is this a reason against making other gods? Answ. Either these very words contain an argument, Ye have seen that I have spoken to you, that is, ye have had experience of my power and terror, who forbid this, therefore make none other gods, or else being supplied out of Deut. 4. 12, 15, 16. When I spake unto you, ye saw no similitude, therefore make no similitude, or image, which is to the Idolater as a god. But what is this, Thou shalt not make with me gods of silver? The Chaldee rendereth it, before me, and thus it is propounded vers. 3. and these words, with me, are thus used, Esth. 7. 8. 2 Sam. 6. 7. 1 Chron. 13. 10. Yet some, saith Simlerus, refer it to the mind, because they whose mindes are taken up Simlerus. Col. 3. 5. with the love of thirdly profit or pleasure, make these their gods, being therefore called Idolaters. Others to the Cherubims, to be made at Gods appointment afterwards, as if he had said, Although I shall appoint shortly certain images to be made, as it pleaseth me, yet ye shall not do the like with me, making other idols at your pleasure, thus some of the Hebrews. But the plain meaning is, as hath been said, Ye shall not make them, to be worshipped together with me, as they afterwards did, serving both God and Baal, and as did the samaritans, 2 King. 17. neither shall ye make them to represent me, for ye saw no image. Other places against Idols are, Exod 34 17. Levit. 19. 4. Levit. 26. 1. An altar of earth shalt thou make unto me, and shalt sacrifice thereon thy burnt-offeringsand Verse 24. Scholast. hist. burnt-offeringsand peace-offerings, &c. Haply, saith the scholastical History, this altar was to be made before that of the Tabernacle to be carried about, or else that was to be made of earth. And indeed there was an altar made, Exod. 24. 4. before the brazen altar, Exod. 38. and this most probably, yea certainly was of earth, because it was here so appointed, and upon such an altar the fathers of old offered, Gen. 8. 20. Gen. 12. 7. &c. an altar of earth is opposed to gods of silver and gold, which are goodly to the eye, and so apt to bewitch the heart, and doth not unfitly figure out Christ the true Altar, Heb. 13. 10. ( upon which we must offer the sacrifice of prayer) in his human nature. But whereas the scholastical History saith, that the altar of the Tabernacle was to be made of earth, the contrary is true, it was not appointed to be made of earth, but of wood, and to be covered with brass, and Solomon Exod. 27. 1. overlaid the altar of the Temple with gold. So that the charge here given of making an altar of earth did not bind at all times, and in all places, but touching altars that were let go to ruin again, there being no further use of them, but for the present, or for a short time. Wherefore Simlerus rendereth Simlerus. this, as a reason, why it must be either of earth, or of unhewen ston, because such an altar cannot continue long; and yet withall he saith, that the Lord appointed it thus in opposition to the curiosity and cost bestowed by the Heathen upon their altars. And he also addeth, that this typified Christ in his human nature, being earth, as we are, and rude and unpollisht in outward appearance, as an Altar of unhewn ston. Whereas it is said, in every place where I record my name, it is not meant, that an Altar of earth should be set up in every such place, for an Altar of brass is afterwards appointed; but this is to be distinguished from the words before-going as a sentence by itself, In every place where I record my name, I will come to thee and bless thee, that is; wheresoever I shall appoint service to be done unto me, either in the wilderness, or in the land of Canaan afterwards, I will not be as Heathen gods drawn onely by outward pomp and splendour, but though the monument set up for a memorial of me, be but a simplo Altar of earth, I will there be with thee and bless thee. All Altars then besides the standing Altar, which should always continue, were to be made of earth, or unhewn ston, and therefore such an Altar was used by Gideon, Samuel, and Elijah; and Josuah, according to the appointment of Moses, Deut. 27. 5. at their first entrance into Canaan, built such an Altar, Jos. 8. 30. Calvin upon this Calvin. saith notably, that they have given great occasion of erring, that have red this verse as one continued sentence, holding that such an Altar must be built after wards upon mount Sion; for in saying, in every place where, &c. an objection is rather met withall, Must we then always have recourse to this Altar to serve God here? The solution is, No, but what place soever God shall sanctify, if thou servest him there, he will bless thee. And in appointing this to be made of earth or unhewn ston, he provided against superstition to come, when the Temple and Altar to continue should be built, forsomuch as this kind of Altar could not stand long, nor any remembrance of it remain. Whereas otherwise they might haply have been drawn in time to come; leaving the place appointed to endure, to go to sacrifice where Altars had been formerly erected, thinking that they could not any where offer sacrifice more acceptably, then where their fathers in times past had worshipped. Thou shalt sacrifice thereon thy burnt-offerings and peace-offerings. For peace-offerings Calvin hath sacrifices of prosperity: but all others turn it peace-offerings, as the word {αβγδ} signifieth, although it signifieth prosperity also, as effected by peace. For the Altar of unhewn ston, the Verse 25. reason, why the ston must not be hewed, is rendered, Because if thou lift up thy tool upon it, thou hast polluted it. The word translated tool, is Chereb, which cometh from destroying, and signifieth a sword, or any other edged tool, and because hereby blood is shed, it is counted polluted, and that polluted, Scholast. histor. which is cut with it. This, as one well noteth, may seem strange, that Note. the thing which smootheth and polisheth should pollute, but so it is, in divine things that which in the wisdom of man should seem available in preaching of the Word, that is human eloquence, doth frustrate it and make it of none effect, 1 Cor. 1. 17. 2. 4, 5. Of Altars to be made of unhewn ston, see Deut. 27. 5, 6, &c. Thou shalt not ascend by steps unto my Altar, lest thy filthiness be discovered, Verse 26. Chap. 27. 1. an Altar is appointed to be made three cubits high, and 2 Chron. 4. 1. 10 cubits high, so that, as Tremelius hath it, they must needs ascend by Tremelius. three stops to the one, and by ten to the other, how is it then that ascending by steps is here forbidden? I answer, this was to teach humility, because their Altar was low, as Simlerus noteth. But as other Ordinances here lasted Simlerus. but for a time, so did this. The true reason is that which is rendered, lest they should discover their filthiness: for as yet they were not so clothed, as it seemeth their privy parts in ascending were hidden, but afterwards linen breeches being made for the Priests, whereby they were hidden, their Altar was to be ascended to. The observation of Ferus here is excellent. All things are now appointed about the service of God mean and simplo, but afterwards splendid and glorious. Was God herein contrary to himself? no, but by premising this Law of setting up so mean an Altar, he would teach that we must worship him rather piously then pompeously, for he seeketh rather the mind then gold. Wherefore he exacteth nothing curious or precious, that we might Fetus. Praecepturus de splendida illa tabernaculi& altaris structura praemisit, ut primò a●ta●e quàm simplicis. erigerent, ut sci●e●●, quòd Deus magis piè, quàm splend. de vult coli,& animum plus quaerit, quàm au●um, &c. The Mystery. Rah. Maurus. Secti lapides hi sunt, qui unitatem sindunt, ac dividunt se à societate frat●um per odia& schismata. Non ascends gradatim, id est, non unum asio praeferens ad me pervenies, quasi unus esset prior, alius posterior, ut Arriani faciunt. A. Gellius. know, that the splendid things afterwards did not please of themselves, but onely for the mind of the offerer, yet on the contrary side the pious mind pleaseth without these external things For so the sacrifices of the Ancients, Noah, Abraham, Abel, &c. who had simplo low Altars, pleased God better then those of the Jews in after-times, in whose worship all things glittered with gold. So the Church then did most flourish, when God was rather religiously then splendidly worshipped, for then there were golden hearts, although base things onely in outward appearance, but now all things outwardly are golden, but hearts inwardly earthen. To show then that the internal service is more pleasing then the external, these things were thus ordained, and that the poor might not think, that they cannot so acceptably serve God, because not so splendidly, nor be despised in their simplo appearance, when they come to worship. And mystically, saith the same Author, the earthen Altar figured out Christ of our earthen nature, in whom when we believe, as being very man, we make us an Altar of earth, and an Altar of ston, because our faith is fixed upon a rock or ston, and onely upon stones firm and strong, that is, the Articles of our faith. And these must not be cut, that is, the unity of faith must not be broken. Or our works must be sincere, not divided by glozing, vain hypocrisy and seeking to please men rather then God, for then the work is polluted. Lastly, their not ascending by steps figured out our not mingling of carnal affections with divine things, for this were to discover our filthiness, as if when we are exercising of our gifts, we be proud of them. To conclude, hereby is shewed, that all things must be decent in the service of God, and nothing externally obscene: for even the Romans being heathen in their idolatrous worship provided by law, that their Flamines should not ascend by steps, which they called Greeces, above three, awl. Gel. lib. 10. cap. 15. CHAP. XXI. THese are the Judgements which thou shalt propound unto them. The Hebrews Verse 1. begin here the sixth part of this Book, saith Simlerus, which they call Mishpatim, because in these two Chapters and part of Chap. 23. laws are set down, according to which the Judge was to judge them, and they ought to deal one with another, so that they tend to prevent and to end strifes amongst Simlerus. men. The laws about Ceremonies in the worship of God, and about sacrifices are called statutes and decrees, Exod. 12. 24, 43. Chap 27, 21. Chap. 29. 9 Levit. 3. 17. Chap. 6. 18, 22. as the law of the Decalogue, Commandements, and these judicial laws, judgements, by the Septuagint rendered, {αβγδ}. just judgements. These were politic laws for the government of that Commonwealth, not delivered by word of mouth, as the Decalogue, but by Moses for the peculiar use of the Israelites, and therefore they bind not us, but onely teach with what equity our judicial laws ought to be made, especially for that reference which they have to the Decalogue by the punishments to offenders appointed, terrefying from the breach thereof, Which thou shalt propound or set before them: from hence Rab. Solomon gathereth, that it was unlawful for them to have their causes judged before Infidels, because they were set before them, that is, the Magistrates of the Israelites. And a like precept is had, 1 Cor. 6. where Christians are forbidden to seek to be judged by Infidels. When thou buyest an Hebrew servant, six years he shall serve thee, but in the seventh Verse 2. he shall go free. It was then allowed either for theft, when a man had nothing to restore, that he should be sold for a servant, or in the case of poverty Exod. 22. 3. Deut. 15. 12. a man might sell himself for the time; or a man being indebted, his son might therefore be taken as a servant, 2 King. 4. 1. the Hebrews make a distinction, saying, That such as were sold for theft, went out free in the beginning of the seventh year, but if the year of Jubilee happened within one year after, he went out free then, Levit 25. 40, 41. If a man sold himself Maimony in Misa. Treatise of Servants. c. 2§ 2, 3. he might do it for ten or 20 years, yet in the year of Jubilee, if that fell out in the mean season he must go out free. How the Hebrew servant must serve, see Levit. 25. 39, &c. not as with the service of a bond-servant with rigour, but as of an hired servant; and such like servants were amongst the Thessalians, they that were not servants by kind, but by fortune, being held in a middle condition between servants and freemen, and called {αβγδ}, not {αβγδ}. To buy men for servants was then allowed, to figure out the servitude under the law,& how that when the seventh year, the time of grace by Christ came, we are set free, Joh. 8. 32. Esa. 61. 2. Luk. 4. 18. and the same word, as it is translated in Greek, {αβγδ} is used: for men under the law are as servants, Gal. 4. 25. If he came alone, he shall go alone, &c. Deut. 15. 12, 13. sand him not away empty, Verse 3. but put liberally upon his neck of the flock, thy floor, and of thy winepress. A servant set free, not having any thing given him to begin the World withall, doth little differ yet from a servant, because he cannot stock any ground upon which he might bestow his labour, wherefore it was necessary, that his Master should be appointed to exercise some bounty towards him, and in the Comedy when Syrus had his liberty together with his wife given him, he had ground assigned unto him, and some money. What quantity should be given him is not set down, but he must be dealt liberally withall. And the reason hereof rendered, is first, v. 15. Remember that thou wert a servant, &c. that is, thou shalt let him go free, and deal thus with him in remembrance that thou wert a servant in Egypt, and camest out free, and laden with the spoils Ephes. 6. Collos 3. of Egypt, Levit. 25. 42. the reason is, Because they are my servants, whom I have redeemed out of the land of Egypt▪ They must therefore be set at liberty, because Gods servants, and by their perpetual servitude he should be deprived of his right over them. If it shall seem, that in their serving six years he lost his right for that time, it is answered, it was not a mere servitude, to which they Simlerus. might be taken for that time, but to be used without rigour, v. 43. and thus the Lord was content to depart from his right, as it were, for a time, and to let them serve in such a manner, but he would continue a memorial of his grace in setting them free out of Egypt, by appointing the seventh year for the year of setting them free. And as the Jews, so Christians are admonished to use their servants well by this consideration, that they have a master in heaven▪ A second reason is rendered, Deut. 15. 18 Because he hath served thee Calvin. double, or hath been worth a double hired servant in serving thee six yeers. That is, thou hast had much more benefit by him, then by an hired servant, because as the Hebrews say, an hired servant served but three years, which was but half his time. Some refer this to the greater, and more works done by a servant then by an hireling, in that his task doing was more exactly stood upon, he served abroad and at home in waiting upon his master, and both by day and by night, watching and looking to his cattle, when others slept, to this effect Simlerus. Of the reason of the Hebrews Calvin also speaketh, but approveth rather of the other, holding that to be a mere divination or conjecture of theirs. Lastly, servants must be thus dismissed, that the Lord may bless thee in all that thou dost, by Gods blessing it should be restored again, that was thus departed withall. It was not thus with servants of other Nations, who served them, for they might be kept as servants for ever, Levit. 25. 45, 46. and used as servants. And there it is also provided, that if any Levit. 25. 43, 49, 50, 51. &c. stranger had bought an Hebrew servant, he should not be suffered to rule rigorously over him, and if it may be, he must be redeemed, if either a Brother or an Uncle, or any kinsman would do it; if not, in the year of Jubilee he with his children must go out free. Whereas, v. 41. it is said, that the Hebrew servant shall go out free, both he and his children with him in the year of Jubilee, it is not meant, that then onely he shall go free, for the seventh year is the ordinary time of his freedom, and his childrens, if he had any, when he was bought for a servant; but in case he marrieth, and getteth children whilst he is a servant, and therefore refuseth to go out free the seventh year, because he cannot then go with his wife and children, but leaving them behind him, whereby his service is prolonged still, he shall yet go free when the year of Jubilee cometh, and those children with him; but of his wife nothing is spoken, because if she were of another Nation, she must serve still perpetually, although Tostatus denieth it, holding that even a stranger, an Hebrews wife shall then go free. For if the wife also had been meant, she should have been name; and moreover, strangers being servants, could not go out by their husbands right without injury to their masters, neither was the Jubilee ordained for them, but onely for Hebrews. And this is held also by Lorinus. Moreover, in appointing freedom in the year of Jubilee is meant, that if the Jubilee fell out within the seven yeers, he should then go free, and not serve out six yeers. This Calvin thinketh coact, and therefore bringeth another, the Jubilee may be taken more largely for the seventh year, which I can by no means subscribe to, neither doth he finally rest in it, but in that which hath been already said, vers. 40. He shall be as an hired servant, &c. He must not be hardly ruled over, vers. 43. in Hebrew, Bepharech, that is, saith Cajetan, being put to break the ground by drawing in a plough: but the word Pharas signifieth to break, not Pharec. The Hebrews by rigorous service understand service not determined, or which is not needful, as to dig, where Maimony. there is no need, or to work till his masters coming, no time when being set. Maimony. The Septuagint have it, Thou shalt not rack him with labour: but rigour also is in beating, Exod. 1. 14. and in threatening, Ephes. 6. 9. The rabbis in setting forth the state of an Hebrew servant say further, Rabbini. that he must not carry his masters vessel after him to the bath, nor untie his show, because he was enough dejected in being a servant, another Hebrew might do it, but not he. 2 The master must make the servant equal to himself in meat, drink and lodging, for which good usage it is said, Deut. 15. 16. because he is well with thee. Hence the saying came up, He that buyeth an Hebrew servant, buyeth himself a master. 3 Yet if he ran away, or were sick a year or more of his six, he must make them up afterwards, &c. Maimony. But the servant and maid, which thou shalt have, shall be of the Heathen round about Willet in Levit. you, &c. vers. 44. Some hold that the Hebrews might take of the Canaanites for their servants: and whereas to the contrary it is said, that they were all to be destroyed; it is answered, That this charge held but during the time of the first conquest, and for such Cities onely, as stood out against them, others that submitted, might be spared, and of them they might make servants, and for proof is brought Deut. 20. 16. But that place is plainly against this opinion, there being none allowance to spare any, but such as were not of these Nations, as will appear to any that shall look into it. Their Heathen servants then, touching whom this Law was made, were such as they should take in war, Deut. 20. 11. or buy with money of the Nations about Canaan, and Gibeonites saved unawares for their oaths sake. To rule over these servants, and to keep them to themselves, and their children, as their possession for ever they are allowed, nothing being spoken against the hard usage of them. Yet because there must be a difference betwixt the people of God and the Heathen that know not God; the Hebrews say, that things equal and just onely must be done unto them, neither might they use them tyrannically, as the Heathen did their servants, and because they must be imitators of God, whose mercy is towards all. And the points of equal dealing with them, they say, were, 1 Not to make his yoke heavy upon him. 2 To give him meat and drink of all sorts. 3 Not to use him contemptuously by word or dead, because he was given him for service, not for shane and contempt. 4 Not to refuse to hear his plea, Job 31. 13. Thus Maimony. The difference Maimony. then betwixt an Hebrew servant and another was. 1 In his usage, he might be used with more rigour then an Hebrew. 2 He must serve for ever both he and his posterity after him, being left by the father to the son. 3 He might be sold from one to another, as might not an Hebrew, vers. 42. This is mystically applied by Hesychius to the Heathen subjected unto Christ, a Jew Hesych. in Levitic. by the preaching of the Gospel: for they are his possession, and he holdeth them as his servants for ever. And hitherto I have digressed to other places touching this point of servitude also, now to return, Vers. 3. If he were married, Verse 3. his wife shall go out with him, that is, his wife whom he brought to serve his master with him, and by the same reason, his children begotten of her in that time. But if his master hath given him a wife, and she hath born him children, she Verse 4. and her children shall not go out with him, but remain to his master. This is not to be understood of an Hebrew woman, but of an Heathen bond-woman, for an Hebrew woman, as well as a man, must go out free the seventh year, Deut. 15. 12. Touching the masters power to give a wife to his bond-man, Maimony saith, that if any Hebrew were sold to a master, his master might Maimony. compel him to take a bond-woman, which he would give him to wife, of her to beget him more slaves; but if any man sold himself, he could not be compelled unto it. And it was further provided, that he who had no Hebrew wife and children, could not be compelled to take an Heathen, neither might two Heathen women be put upon him, but one onely. If it be demanded, how this may be justified to separate man and wife? Simlerus answereth Simlerus. well, that here is no separation allowed, but of those that were unlawfully coupled together, for if she were an Hebrew, she went out free with him, and therefore the wife left behind was an Heathen, with whom it was unlawful for an Hebrew to mary. And touching the tolerating of a master, to give such a wife to his Hebrew servant, it was done as divorces, for the hardness of their hearts. If the servant shall say, I love my master, my wife, and my children, I will not Verse 5. Verse 6. go out free, &c. In this case his ear must be boared, and he shall be a servant for ever: but this, for ever, is to be understood but till the year of Jubilee, Levit. 25. 41. and thus Maimony explaineth it, or by this word, for ever, may be understood onely during his masters life, he could not leave him for a bond-man to his son after him, for it is said, He shall serve him for ever, not any other man, to whom he shall leave him. And thus these words, for ever, are used, 1 Sam. 1. 22. whereas it is said by the same word {αβγδ}, that an Heathen servant shall serve for ever: Jerom will have it understood in like Levit. 25. 46. Hieron in Gal. 1 manner, but till the year of Jubilee, because it is written by Van Holem, intimating the Jubilee meant. But there is no such thing any where expressed: but contrariwise, the time set for servants of other Nations, is without end, for them and their children. And the servant that will not go out free, must be brought before the Judges, in Hebrew, the Gods, because they were Gods Deputies, so likewise, Psal. 82. Yet Maimony saith, that none were called so, but Judges in Israel onely, who were wise men, and sought out for their wisdom, and ordained by the imposition of hands. If the master might have taken and boared his ear, there might have been deceit used, he saying through covetousness, that his servant was willing, when he was not; wherefore he Simlerus. is appointed to bring him out before the Judges, that they might examine him, and then finding him willing, appoint him to be boared, which being done, the master taketh him to the post, or to the door, that is, either at the place of judgement, or rather at his own house, and boareth thorough his Ainsworth. ear, this being appointed as an apt mark for a servant, who must always be ready to harken to and obey his masters precepts. And this sharp iron awl, wherewith he was boared thorough the midst of his right ear did well figure out, saith one, the sharp precepts of the Law, whereby they were in servitude, till the death of the Law their master, and the Jubilee of grace came. Rom. 7. 1. From this custom of boring thorough the ear they excepted a Priest, because if he had been so blemished, he could not have returned again to his Priestly Dignity. In all the East-parts they were wont to mark their servants, or fugitives, or malefactours upon their foreheads, as with a mark of ignominy, Calvin. saith Calvin; but God would have the Hebrews to bear the badge of their servitude upon the ear. And if a man selleth his daughter, she shall not go out as man-servants do, but if Verse 7. she pleaseth not her master, &c. This may seem to be contrary to Deut. 15. 12, 17. where there is one Law both for men and for women-servants. But the case is onely different, there women are spoken of, that are sold by the appointment of the Law, or that sell themselves: here is put the case onely of a man selling his daughter being a girl, in which kind of sales the Hebrews say, a respect was always had unto a future marriage with the master, or with his son. And they say also, that it was not lawful for a man to sell his daughter, but to one that might betroath her. It is meant here then, in case a mans Maimony. daughter be thus bought, she shall not go out at the end of seven yeers, or in the Jubilee, because being betrothed to her master, she cannot be at liberty again, but either by a bill of divorce, or by his death, as other women betrothed are. If she please not her master, who hath betrothed her to himself, then shall he let her Verse 8. be redeemed, &c. Some red it, Who hath not betrothed her, and {αβγδ} signifying not, is in the Text, but {αβγδ} to himself, in the margin, and this is followed by the Chaldee, and by some Greek Translations; but Theodotion and Symmachus have it, Not betrothed: but the first is to be preferred, he cannot, when he hath betrothed her, reduce her to the state of a mere servant, or sell her to another, but he must cause her to be redeemed: in the Septuagint, He shall redeem her, that is, he shall let her go free even before the seventh year, she shall not be retained any longer by him: and by a stranger here, to whom Calvin. For a strange Nation, the Chaldee hath it, to another man. it is said, he shall not sell her, is meant not onely one of another Nation, but of another Tribe: so Calvin, who yet alloweth not of our reading, betrothed her to himself, but the negative, hath not betrothed, because he thinketh it absurd, that a Law should be made against his selling her to another after betrothing. But there is nothing so absurd, but that people would have done, if they had not been by Law restrained. Amongst the Athenians a man might sell his sons, but Solon forbade the selling of daughters, unless it were for whoredom. In the Laws of the old Romans, which were the Laws of the twelve Tables, the like was allowed. and by the Law of Constantine, a man pressed with great poverty, might sell his children to relieve himself. So that the power of fathers was great over their children, some remainder of which is still kept afoot in their binding them to masters. Seeing he hath dealt deceitfully with her, that is, failing of that which was expected at his hands, viz. that he should have loved her, and kept her as his wife; whereas after betrothing she pleased him not, that is, he liked not to have her for his wife. By this Law God provided against whoredom, because when a man took a maid-servant, he must first betroath her, and so if he did go in unto her, this was not inordinate, as it would have been, if otherwise. But yet herein a great corruption was tolerated, that after this he might refuse her, but it was for the hardness of their hearts, as is spoken of divorces, Matth. 19. And if he hath betrothed her to his son, he shall do unto her after the manner of Verse 9. daughters. Hereby it appeareth, that the former verse is to be red affirmatively also, for first the case is put, If he hath betrothed her to himself, and here, If he hath betrothed her to his son; and the conclusion is the same, in case he giveth her not food and raiment, and the duty of marriage, she shall go out free. To do Verse 10, 11 unto her after the manner of daughters, is to give her a dowry, as Chap. 22. 16, 17. If he take him another wife, he shall not diminish her food, raiment, or marriage-duty, that is, if she being espoused to him, he yet neglecting her marrieth Rabanus Maurus. another, he shall deal by her in providing for her, as by his espoused wife, so Rabanus. Or rather if besides her, he taketh another wife, he must do these three things unto her, about the last of which there is a question, what is ment. The Hebrew word is {αβγδ}, by some rendered mariage-duty, but by some, pactum, as Simlerus hath it, or constitutionem, as Calvin, expounding it of all such things, as were agreed upon. The word properly signifieth humiliation, and is put here for his going in unto her as an husband to his wife, and accordingly the Septuagint render it, companying together, and the rabbis, going in unto her after the way of all the earth, as Gen. 19. 31. And besides these Duties of husbands& wives. three they say a dowry of 50 shekels must be given her, Exod. 22. 17. and the conditions of the dowry must be performed. 1 To heal her, if she be sick. 2 To redeem her, if she be taken captive. 3 To bury her, if she be dead. 4 If she surviveth him after his death, to let her be nourished with his goods, and to dwell in his house as long as she liveth a Widow. 5 To nourish her children with his goods till they be espoused. 6 To let her male-children to enjoy her dowry besides their portions in his goods. And on the other side the wife must, 1 Let the works of her hands to be her husbands. 2 Her presence and attendance must be upon him. 3 He must eat of the fruits of Maimony Treatise of wives, Chap. 12. Verse 11. Rab. Maurus. her goods. 4 If she death before him, he must inherit them. Thus the tradition of the Scribes, saith Maimony. Rabanus addeth at the end of this law after these words, She shall go out free, but if he hath given her to an Hebrew servant; and expoundeth it, if he hath not given her to his son, but to an Hebrew-servant of his, she shall together with him go out free, but whence he had this addition I cannot tell. And mystically he saith, that an hearer, who hath joined himself to any teacher, is here figured out, who must either still continually have his due teaching at such a teachers hands, or be let go to choose his teacher where he thinketh good, and not be turned over to a stranger, that is, to an heretic. Whoso smiteth his neighbour that he death, shall be surely put to death, but if he lay not in wait, but God delivered him into his hand, &c. How is a man said to Verse 12, 13 Verse 14. be delivered into the hands of another to be killed? Rabanus answereth, not that he whosoever he be, that is killed, is not by God delivered into his hands that killeth him, but when the slayer seeketh it not, but God offereth him to be slain, this being Gods act onely, he is said by him to be delivered: If he doth maliciously kill, he is by God delivered also, but in this case, he both killeth and God delivereth, God not delivering him unjustly, but he Non sicut Deus homo, Deus enim non nisi justè, homo autem p●nâ d●gnus, non quia illum occidit, quem Deus nollet occidi, said quia per iniquitatem, non enim ministerium Deo jubenti praebuit, said su● malignae cupiditati s●rvi●●●. Levit. 24. 17, 21 Lex Cornelia. Numb 35. slaying him unjustly, and therefore is worthy to be punished, not because he slayeth him whom God would not have slain, for that cannot be, but because through iniquity, for he offereth not his service to God bidding, but to his own malignant lust putting him on. The vulgar latin hath it, v. 12. Qui percutit vicinum, volens occidere, which is added for expression, as opposed to smiting unawares: for indeed the malicious will of the smiter is that which maketh his killing mortal to himself. And according to this for the general, that the murderer shall die, it was decreed long before, Gen. 9. and again, Levit. 24. 17. and v. 19, 20, 21, 22. He that killeth a beast shall restore it, but he that killeth a man shall die, there shall be one judgement for the native and for the stranger. The Cornelian Law of the Romans adjudgeth the murderer also to death, and him that maketh a tool or selleth one poison for this purpose, or was any way the cause of death. And Numb. 35. 16, 17, 18, 19, 20, 21. He that smiteth a man with an iron tool, or he whose hand smiteth him with a ston or wooden Instrument is a murderer, and must die, a kinsman must kill him. But how is this to be understood, might he kill the murderer without proceeding legally against him? Simlerus answereth, that it is meant, the kinsman should accuse the murderer Simlerus. before the Judge, and he being upon proof condemned publicly to die, this was the kinsmans slaying of him, for that there must be a legal proceeding, Numb 3●. 30. Deut. 19 15. appeareth, because no man must be put to death, but by the mouth of two or three witnesses. Or else, the Judge not doing his office, the kinsman meeting him might kill him, or if he killed him when he met him howsoever through anger for his kinsmans death, the cause being proved just, he was to be tolerated herein. Calvin thinketh, that this is no Ordinance to allow private Calvin. revenge, but an opening of the danger in case that a murderer is not by the Judge punished with death, a kinsman will take revenge,& slay the murderer therefore, and this revenge being just, he should be tolerated herein, because he was carried unto it by the love of his own blood, which is natural to every one, but this was onely tolerated for the hardness of their hearts, not approved. Tostatus saith, that it is to be understood after his condemnation by the Judge, or Tostatus. afterwards finding him out of a city of refuge,& this was granted for the hardness of their hearts, because if the kinsman did not kill the murderer with his own hands, he thought that he did nothing, yet he must not kill him by any other death but by strangling. I cannot subscribe to Calvin, because the words appointing the kinsman to slay the murderer are the plain words of a positive law often repeated the kinsman shall kill him. Yet I do not think, that he might do it without a legal proceeding, for this had been to open a gap to many murders and barbarous confusion. When it is said then, when he meeteth him he shall slay him it is meant, so soon as he can apprehended him, he shall prosecute the law against him, and he being publicly condemned, execute him. Or rather, as appeareth by the words following, if he met him before he came at a City of refuge, he might instantly slay him, if not, he must proceed by order of law against him, which yet is not spoken to animate to present revenge, but to excite to a speedy flight, because that people was so violent, that otherwise their fury could not be stayed. Whereas Tostatus saith, he must be strangled, Maimony saith Maimony in Sanedrim, c. 12. Deut. 13. 15. contrariwise. The death of a murderer as of Idolaters was with the sword,& by strangling, he that lieth with another mans wife, he that smiteth his father or mother, he that stealeth a soul of Israel, the Elder that rebelleth against the decree of the Senate, Deut. 17. 12. the false prophet, and he that prophesyeth in the name of another god. Besides these there were two other kindes of death more terrible: the one by burning, thus the Priests daughter playing the whore must suffer, he that lieth with his own daughter, her daughters daughter, or his sons daughter, or his wives daughter, or with her daughters daughter, or sons daughter, or with his mother in law, or with his mother in law, or her fathers mother in law. The other of stoning, thus he that lay with his own mother must suffer, or with his fathers wife, or with his daughter in law, or with a betrothed maid, or with a male, or with a beast, the woman that lieth down to a beast, the blasphemer, the idolater, he that giveth his seed to Molo●h, he that hath a familiar spirit, the Wizard, the inticer to idolatry, the Witch, the profaner of the Sabbath, he that nurseth father or mother, or rebelleth against Levit. 20. 27. Deut. 13. 6. Deut. 21. thē. I will give him a place, to which he shal flee. This place was appointed afterwards both on this side Jordan& beyond: for there must be 3 Cities of refuge in the one place,& 3 in the other, Numb. 35. 11, 12, &c.& unto one of these he that had killed a man unawares might flee, neither was it lawful for any man to kill him there, but he must be by order of law brought back& tried before the Judges,& if it be found, that he killed him unawares, he should return again to the Numb. 35. 11, 12, 13 14, 15. City of refuge,& dwell there till the death of the High Priest, and then return to the inheritance of his fathers, but if before this time he were found out of the City of refuge, the kinsman, who was appointed to be the revenger of the Vers. 24, 25, 26. blood of the slain might kill him. And no price must be taken to let a wilful murderer go free, or to suffer one that hath killed unawares to live out of a City of refuge, till the death of the High Priest, because blood polluteth the land,& is not expiated but by shedding the blood of the murderer Whereas Vers. 31, 32, 33 there may seem to be something contradictory in this law, for that the avenger of blood is allowed to kill him, that hath shed blood out of the City of refuge, and yet he must come forth to be tried in the Congregation, whether he did it wilfully or no, it is easily reconciled, he might kill him if he found him coming out of the City of refuge of his own mind, but not called by public authority Tostatus. to be tried. Tostatus saith, that when kinsman met him that had killed, and assaulted him, if he by defending himself slay this kinsman, he should not be punished for it, because he was not as a public person, neither did he pursue the killer out of duty or necessity, but onely through permission to avoid greater inconveniencies. For the time limited, when he might return to his possession, Calvin. viz. at the death of the High Priest, Because then, saith Calvin, another coming on, he made peace and reconciliation betwixt God and man; and therefore The Mystery. Rahanus Maurus. Philestrat. de vita Apol. c. 3. good reason there was, that all offences should then be remitted. But the mystery was without doubt chiefly respected herein, viz. our deliverance by Christ his death, who were before as Exiles, and could not come to our heavenly inheritance. The like law to this, saith Philostratus, was before in Egypt, and it was called Memphitarum lex, he that killed another, although against his will, must flee to the Gymnosophists, and being absolved by them he might return, having first sacrificed at the grave of the slain. And the Ulpianus referens Adriani rescriptum. Romans afterwards had the like Law for acquitting him that killed against his will. He that killeth another is wont to be absolved, viz. if he did it not with a mind to kill, and he that killeth not, but would have killed, is condemned as a murderer. This providing for one that killed accidentally, to flee to another place was a kind of banishing of him, although his will was in no fault, and this punishment he must notwithstanding undergo that murder might appear to be most heinous, and that one man might have the Hadrianus. greater care of the life of another. And in the Roman news Hadrianus provided, that if lasciviousness were the cause, whereupon the murder arose, the party killing, although against his will, should be banished for five yeers, and pay two thousand to the father of the slain, if he were a poor man, that others might take warning of falling into the like course of Deut. 19. 1, 2, 3, 4, 5. lasciviousness. Of the heinousness of murder, see Gen. 9. 6. This Law of appointing Cities of refuge is again repeated Deut. 19. 1, 2, &c. being made Numb. 35. 6, 11, &c. three must first be appointed, and afterwards the whole land being conquered, three more. And a case is set down, whereby it may appear, who is accounted to kill another against his will. In all which places it is so plain, that he who striketh another with any instrument fit to kill, although but then provoked, or that doth any thing purposely to take Calvin. away another mans life, is a murderer, as Calvin also hath it, that I cannot but wonder that even in some such case men are often acquitted, as not guilty, and the land cannot but be polluted hereby. But if a man cometh presumptuously upon his neighbour, and slayeth him with Verse 14. Deut. 19. 11. guile, thou shalt take him from mine altar, that he may die. Deut. 19. 11. If he shall flee to any of the Cities of refuge, the Elders of that city shall take him from thence, that he may die. First it seemeth, that the altar was a place of refuge, and then certain Cities were moreover appointed, and if he that was pursued were safe in one of these Cities, much more fleeing to the 1 Kings 2. 28. 1 Kings 1. 30. Altar, and this of fleeing to the Altar continued still, as we may see in the example of Joab, and of Adonijah, and amongst the Heathen the Temple was an Asylum, a place of safety from pursuers, and so called from {αβγδ}, auferre, and a stereticon, because he could not be taken from thence. Anciently Temples, Altars, and Images were Asyla, for those that fled unto them. Amongst the Romans, that place between the coheir and the capitol was appointed by Romulus and Remus for an Asylum, afterwards the statues of Emperours. And amongst the Athenians, the Temple of Mercy, built by the posterity Constituti ad Antiochum praefectum. of Hercules. And the like course was taken amongst Christians; Theodosius and Valent. Emperours upon this reason decree, that Temples shall be places of refuge to those that flee unto them, because Idolaters appointed Temples dedicated to Idols to be Sanctuaries for the distressed, from which none might take them; and therefore, say they, much more ought we thus to honour our true Religion, wherefore whatsoever was within the first gates of the Temple, Gardens, Courts, Halls, &c. were all Sanctuaries. And if any did take those away that fled to these places, it should be a capital crime. And when Alaricus warred against the Romans, he commanded Chrysost. Orati. in Eutropium. August. Epist. 187. Justinian. Constit. {αβγδ}. that all which fled to the Temples should be spared. And for this privilege stood Chrysostome most earnestly. And Augustine threateneth Boniface a Count with excommunication for taking one away from the Sanctuary, and this hath been confirmed by many decrees of councils. But Sanctuaries have been greatly abused, as we may gather by the decree of Justinian, There is no place of refuge for adulterers and stealers of virgins, thieves, and murtherers; and therefore he much abridged the privilege of Sanctuaries, recounting this first Law of Moses, allowing places of refuge onely for such as offended unawares. But the privileges of these places have notwithstanding amongst the Pontificians grown so great, that wicked persons in any kind have been there patronized, and that, as Calvin hath it, out of a corrupt imitation of the Heathen, as they mixed God with Idols in their adulterate Calvin. worship. And herein they have not been so careful, as the Heathen, to distinguish betwixt the guilty and the innocent, but by entertaining the vilest, they have made the house of God a den of thieves. Whereas the Heathen took away sacrilegious and impure persons from Temples, according to that saying of one related by Livy, Seeing the whole preface of holy Livius. Cum omnis praefatio sacrorum eos, quibus non sunt pu●ae manus, sacris arceat, vos penetralia vestra contaminari cruento latronis corpore sinetis? Simlerus. things, or Sacrifices, forbiddeth them the Sanctuary that have not pure hands, will ye suffer your inward parts to be defiled with the bloody body of a robber? The abuses of Sanctuaries being taken away, and they being maintained onely for those that flee from the unjust rage of them that are too mighty for them, and that have rashly and inconsiderately offended, there may still well enough be some use made of them, so that respect be had to proceed according to the first constitutions of the Lord, and that there be not over-many, so Simlerus. And I see no reason, but forsomuch as there have always been Sanctuaries to flee unto, as the case required, both amongst the people of God and the Heathen, there should be such also still in all Christian Countreys and Nations, provision being made against the abuse. These words, Thou shalt take him from mine altar, the Targum Hierosol. expoundeth, targe. Hierosol. yea, although he be the High Priest that ministereth at mine altar. Whereas it is said, If a man cometh presumptuously upon his neighbour, he that by treachery killeth another, shall die for it also, but all malicious murdering is spoken of in this phrase, because there is a kind of presumption, whereby he doth insult over him, to bring him thus under his foot, although he doth secretly contrive his destruction. He that striketh his father or his mother shall die, and he that nurseth father or Verse 15, 17 mother: the same Law is also, Levit 20. 9. and ye shall fear every one his mother, and his father, Levit. 19. 3. And again, If any man hath a perverse and rebellious son, not obeying his father and mother, and they have chastised him, he continuing still disobedient, they shall bring him out to the Elders of his City, &c. Deut. 21. 18, 19. All these Laws serve to set down the duty of children to their parents, and their punishment if they sin against them, and therefore they are to be considered together. Children must fear their parents, that is, fear to offend them; and if any child doth not, but rebelleth, and is incorrigible, they must bring him forth, that he may be stoned to death. There was a Law, saith Calvin, amongst the Romans of old, whereby parents Calvin. had granted unto them the power of life and death over their children, it being presumed that no man would deal unjustly with his own bowels, but since it being found by experience, that some are like unto cruel beasts, yea, worse to their own children, this liberty hath been taken away. And here it is provided, that their cause should be heard and judged publicly, that if the son accused had any thing to say for himself, he might be heard. And it is to be noted, that although they could not accuse him of any particular crime, yet if they could say that he was a glutton, and a drunkard, he should be stoned to death, intemperance being hereby branded as most hateful. If any son or daughter striketh father or mother, although death followeth not, he must be put to death, yea if he doth but smite him with his tongue by cursing, hereby showing a vilipending and contemning of him, he must be put to death for this also. Thus heinously doth God take it, that they from whom any hath received life and nourishment should not be honoured, but contemned by him. The Hebrews upon these Laws note, that any striking of Hebraei. a parent was not deadly to the striker, or any malediction, because there may be striking lightly and in jest, and a light reviling speech suddenly falling from the mouth: but an earnest and violent striking, or a malediction out of contempt. The rabbis say; that striking leaving some print is meant, and cursing is either of parents alive or dead. For such as kill their parents here is no Law made, but it is implied in this, if the striker must die, then the murderer, the parricide by a most terrible death. It is reported of Solon, when he gave Laws to the Athenians, that he gave Solon. none against parricide, because he thought that none would be so wicked; as to deprive him of life, from whom he received it. But the Ancients sewed a parricide up in a sack together with a dog, a cock, an ape, and a viper, and then having drowned him, cast him forth to the wild beasts to be devoured. Plato lib. 9. Leg. Plato following Moses, banisheth those that strook their parents and driven them from all holy things, and if at any time they returned, their punishment was death, and they that ate and drank with them were unclean. But for parricides he appointed a most heinous death, and exposing without burial. If any man shall think this is too great rigor for striking to put one to death, it is answered, Levit. 20. 9. His blood shall be upon his own head, as if he had said, Let no man speak against it, for he averreth this punishment to be just, and that the party punished is onely in fault. And from this we may gather, what a great sin it is to strike, curse, or to rebel against a Magistrate, Master, or governor, who are in some sort fathers and mothers, and do represent the Divine Authority. He that stealeth a man and selleth him, shall be put to death. See the same also Verse 16. Deut. 24. 7. against stealing any of his brethren, the children of Israel, and so both the Greek and the Chaldee render it here. This, saith Simlerus, is placed Simlerus. between the other two against smiting, and cursing of parents, because the man-stealer taking away children by stealth, when they are little, is an occasion that they afterwards offer violence by word or dead unto them unwittingly; and therefore, as guilty of these indignities, they are justly appointed to be punished with death, and because of the excellency of him that is stolen above other things of this world, in that he beareth the image of God. Moreover; liberty and freedom from bondage is a thing most desirable, as a dignity; and bondage abhorred by such as are born free: wherefore to spoil any man of his liberty, and to sell him for a bond-man, as the Plagiarii did, was a most heinous sin and capital. Lastly, they that stolen an Hebrew, sold him to the Heathen afar off, thus both exterminating him from the Church of God, and frustrating the mighty act, that sometime God did for them in bringing them out of bondage. The Romans condemned those that sinned thus, if they were of the base Paul. lib. sentent. 5. ad legem F●bi●n. sort; to dig in mines, if of the better, half their goods being taken away, to be banished for ever, Within the compass of this sin it is to be thought, that Monks and jesuits come, that against their parents consent receive young persons into their Orders; and little better do they, that thus take them to the wars by enticement, and they that steal mens daughters to mary them. Constantines Law is, that Plagiarii should be cast to the beasts, if they were servants; if free, they should come into the place of sword-playing, Constant. leg. l. 1. and there be destroyed without any weapon given them to defend themselves. These two Laws, vers. 15, 16, 17. interlaced together, Rabanus applieth mystically, the first to those that blaspheme God their Father, or the Church their Rab. Maurus. Mother, the second to heretics, who steal mens souls away, and enthrall them to errors, they shall both perish everlastingly, therefore death shall be their reward. If two strive together, and one striketh another with ston or fist, and he death not, Verse 18. but lieth in bed, &c. By striking with ston or fist are meant all other ways of hurting him, either afar off or near at hand, if by any means one hurteth another, so that he lieth by it, but death not, he shall be innocent, that is, Verse 19. from the sin of murder, but not from all sin, for to be angry with a brother unadvisedly, or to rail upon him is a breach of Gods law. If then in striving Matth. 5. one hurteth another, he shall as he is worthy, pay so much as the time of the hurt mans lying in bed and healing cometh to. Whereas this may seem not to be punishment enough, the rabbis say, that if his striking made a blemish Rabbini. he must pay for that also, according to Levit. 24. 19, 20. and that he must pay for the pain suffered, and lastly, for the shane and dishonour done to him, if there were any. For blows, whereby little hurt was done, the Magistrates( they say) appointed other mulcts: for kicking with the foot, five shekels; for Maimony Treatise of Hurts, Ch. 2. Sect. 18, 20. striking with the fist, 13 shekels; with the palm of the hand, one shekel; if he wrung him by the car, plucked off his hair, or did spit upon him 100 shekels, and that for every time so much. But what if a man after that he began to go by his staff, relapseth and death? To this, saith Simlerus, the Simlerus. Hebrews answer, that the striker in this case must suffer death: but the Roman laws not, unless he were deadly wounded, because there is no just cause of putting to death when the wounded liveth long after before he departeth, Paul. lib. sentent. sub. Tit. ad Corneliam de Sicariis& Veneficis. Touching the healing of him smitten, the rabbis say, that the striker might not be permitted to do it, if he could and would, nor a chirurgeon of his, but some other approved one to be paid by him, and if the wounded hindered his own cute by refusing to follow the chirurgeons direction, the striker should not be tied to pay for his healing. If any man shall smite his man-servant or his maid with a rod, and he death under his Verse 20, 21 hand, vengeance shall surely be taken on him, but if he continueth a day or two, &c. Amongst the Romans of old, the Master had power of life and death over his servant, and this continued to the dayes of Augustus, when Vedius Pollio cast his servants offending into the fish-ponds to the Lampreys, and in former Simlerus.. times they cast their servants to the wild beasts upon displeasure, which liberty was taken away by the Petronian law. And there was a Judge appointed to hear the complaints of servants, and to moderate their cruelty, and covetousness about their food. The Emperour Adrian banished Umbra, a Matron five years for handling of her maid-servants most heinously. Here if a master beateth his servant to death, he must be killed, as if he had slain another man, for this is meant by revenge appointed to be taken on him: if he smote him but with a rod, and he continueth, that is, able to go about his Maimony Treatises of murder, Ch. 2 Sect. 14. business a day or two after, he shall not be revenged, but if he smote him with a sword or any other instrument sit to kill, and he death, although it be a year after, he shall, say the rabbis, be put to death for it. And this, they say, is to be understood of strangers that be servants, not of Hebrews, whose privilege was greater, nor of other mens servants, for who so beateth one of them that he death, although divers dayes after, he shall suffer for it as for killing another man, and over Hebrew servants they must not rule with rigour, Levit. 25. 39, &c. When men strive together and strike a woman big with child, so that her child depart Verse 22. from her, but death followeth not, he shall be punished, &c. By death here, as all expositors agree, the death not onely of the woman, but of her child also is meant, which the Septuagint make plain by their translation, and it agreeth with reason, because the child in his mothers womb is a man, consisting of a body and a reasonable soul, and it is more heinous to kill him now then being born, because his light is extinguished before he cometh to see the light, he is murdered in the womb as in his own house, and not in the field, as Calvin speaketh. But why shall the man that smote the woman be Calvin. punished, although death follow not? Ans. Because the woman and child were endangered, and are put to pain and weakened hereby, therefore in way of compensation satisfaction must be made to the husband. But why to the husband and not to her? Answ. Because he is the head, and governeth in domestic affairs, and the child is reckoned to the father, whose name he beareth, and not the mothers. If it be further demanded, whether in case that death followeth, it be to be understood of any child how little time soever Simlerus. the mother hath gone with it? I answer with Simlerus, that we must distinguish between a child formed and unformed, if the child were an Embryo, not yet perfected, although it perished, the party, by whose stroke, was not to be put to death, but for such onely as was come to perfection, so likewise Augustine, and Jerome in Decretis, Causa 32. Quaest. 2. Cap. Mosis, and the August. Hieron. words of the Text, life for life, seem to make for it, that a mans life must not be paid but for one living and perfected, and the Septuagint make this plain by rendering, not death, {αβγδ} not formed. If it be said, this seemeth contrary to the former law, because it was not a wilful murder, but accidental, seeing when two men strive together, if a woman be strike, she is strike not purposely, but by chance, for which a man must not lose his life? I answer, there was fighting and striving, and therefore the stroke given was voluntary, although not to her, yet it lighting upon her, the striker shall be judged, as if he had directed it against her. Lastly, if it be demanded, whether without any redemption in this case then a man must be put to death? Simlerus answereth, that a mulct might be imposed, and his life spared according to the opinion of the Hebrews, because it is not here added, as in the case of wilful murder, no price shall be taken, and therefore he understandeth this, life shall go for life, that is, if it be not redeemed. And the same do Maimony Treatise of Hurts, Ch. 1. Sect. 3, 4. the rabbis teach of the penalties following, eye for eye, tooth for tooth, &c. viz. if a price be not paid to save them, to which last I willingly subscribe, and the reason is good, because in case of woeful murder onely it is provided, that no price shall be taken, Numb. 35. 31. and therefore out of this case there might be a redemption for money. Moreover, when a man in striving hath lost an eye or an hand or a foot, or a leg or arm hath been broken, his work, whereby he getteth his living, if he be poor, is hindered hereby, and to have his striker punished with the like will do him no good, but to have a sum of money for his maintenance. Lastly, the hurt which one man can bear, if it be done to some other, may endanger his life, and therefore it is to be held, that these things were to be ordered by the discretion of the Judge, and if he thought it fit to punish the striker with the like, or in his purse, he had liberty to judge herein, as best reason and equity directed. But I see no reason, why in the case of death following, any price might be taken, because here is blood shed, and blood defileth the land, for which no expiation can be made but by blood. For this same law touching hurts, see Levit. 24. 19. Now in appointing such revenge to be taken, God doth not give liberty to any private revenge, but still the Judges must judge in all cases, Gell. lib. 20. c. 1. and the striking of terror into men apt to be injurious was respected, it being the duty of every one patiently to suffer, and not in his heat to seek to take revenge upon his striker so soon as he is hurt, as Christ, the best expounder of the Law interpreteth it, Math. 5. 38, 39. This law Talionis was of force amongst the Romans also, in the 12 tables, where other hurts are appointed to be punished with the like, but not the breaking of a bone which was to be recompensed with money. And that the like is done to them that hurt, when their purse is punished, appeareth by the saying of samson, from whom when the Philistines had taken his wife, he burnt their Corn-fields, and said, as they had done to him, so he did unto them, which was onely meant, of evil rendered for evil, one evil for another. But if any man shall strike the eye of his servant or of his maid, he shall let him go Verse 26. free for his eye, &c By the servant here the Hebrews understand a stranger, a servant, and not an Hebrew, for if he be hurt, there must be satisfaction given to him as to another; but an Heathen servant of his own was to be recompensed onely with freedom, and yet not so, unless he were circumcised, and unless he utterly lost the use of his eye. And the like law is for the loss of a Maimony Treatise of servants, Chap. 5. Sect. 7. tooth, an ear, or any other member, yea, if by accident the Master were the cause of the perishing thereof. God that is the God of servants as well as of masters, provided herein better for servants, then the Romans, by whose more favourable Law a servant being hardly used by his master was to be sold to another man, but his master must take the price, whereas by this law he must lose all, that he cost him. If an ox shall gore a man or a woman that he death, he shall be stoned to death, Verse 28. &c. Verse 29. But if the ox used to gore in times past, &c, The shedding of innocent blood is so heinous before God, that not only man but a beast that killeth must be killed; and his flesh as unclean might not be eaten, because it was as the blood of the man slain, and being stoned, his own blood was still in him, and the flesh of any creature, whose blood was not let out, might not be eaten. And if an ox did any hurt, his master must pay for it, and so must he do for hurt done by any living creature in his power, saith Maimony; for Maimony Treatise of damages Chap. 1. Sect. 1. the ox is put for an instance, a dog, or horse or any other creature that a man keepeth, being understood also. This law was followed by the Romans in their twelve tables, Si quedrupes pauperiem fecerit, eum Domi●tus, &c. If any beast shall hurt a man which tendeth to the impoverishing of him, the Master shall pay for it, or lose his beast, The same law was also given by Solon to the Athenians, and by Plato. And by Draco a law-giver of the Athenians it was enacted, that even inanimate things that were the cause of a mans death, should be cast out of the bounds of the country, as guilty. And accordingly when the statue of Theago●es fell upon a man and flew him, his children accused the statue, and by the Thasians it was condemned to be cast into the sea. If the ox used to gore in times past, and his master was told of Verse 29, 30 it, but neglected to keep him from hurting afterwards, he also was guilty of the blood shed, and must die also for it, or he must pay a price for the redemption of his life. He must evidently be in fault, the quality of his beast formerly coming to his knowledge, or else he cannot be thus punished. For in times past, is yesterday and the third day in the Hebrew, but not onely two, but many dayes before going are meant hereby, as also Exod. 4. 10. Pet. Comestor, Scholast. histor. besides the loss of the ox killing a man, saith, his master must pay 30 shekels, if he were a servant that was killed, and in this manner respect was had to the 30 generations coming from Ham adjudged to servitude, see verse 32. Before no price might be taken for blood-shed, but here there might, Calvin. because this was no wilful murder in the master, but accidental, and all these laws tend to show how precious the death of any man is in the sight of God. The next law here provideth for the safety of beasts; when a man openeth Verse 33, 34 Verse 35, 36 a pit, if any beast falleth into it, the owner shall pay for it, and have the dead beast; if one mans ox goareth another mans ox to death, the living and dead shall be divided between them, but if that ox hath used in times past to gore, the owner shall pay him for the dead ox. The Hebrews set down the depth of the pit two foot and a half, for if it be loss, although a beast perish in it, he shall not be damnified that oweth the pit. Here is no mulct set down, if a man falleth into it, because he hath reason to keep himself out. Now forsomuch as God respecteth not oxen so much but men, according to that, 1 Cor. 9. 9. Mystically by the ox and the ass falling into the pit, the Rab. Maurus. clean beast and the unclean, the Believer and the Infidel may be understood, and by opening a pit, the opening of the mystical things of the Scriptures: for the doctor is to hid these from the believer, that is weak, and from the unbeliever, because being opened unto them, they may haply be scandalised, and so destroyed hereby. Again, by the ox goring his fellow we may understand one Christian being an occasion of sin unto another, in this case the living ox must he slain and divided, and the dead also, that is, he must be sharply reproved that he may be killed by repentance as it were, as 1 Cor. 5. 5. and so the keepers of them both may be satisfied, and the dead is divided, when they both condole for the sin of him that is fallen, seeking his restoring. 2 Cor. 11. 29. But if any man giving offence to the destruction of others be suffered by his Keeper, he bringeth his offence upon himself. CHAP. XXII. IF a man shall steal an ox or a sheep and kill it, he shall pay five oxen for an ox, Verse 1. and four sheep for a sheep. By the ox here all greater cattle are understood, and by the sheep the lesser, as Deut. 14. 4. saith Simlerus. But in the Hebrew Simlerus. Maimony of Theft, Chap. 1. Sect. 6. Canons it is plainly expressed, t'has onely for an ox fivefold is to be paid, and for a sheep four, and not for any other thing stolen, for which the thief paid but double, because there was more profit, use and service by these to the owners then by any other beasts, and these were used for sacrifice. Yet Josephus saith, that they that stolen living beasts of any kind, were to be punished likewise fivefold and fourfold, but not for stealing gold, silver, stuff, Joseph. &c. It may seem more probable which the Hebrew Canons have, because if a five or fourfold restitution had been meant for other cattle also, it had been as easy to name any out of the herd or flock; and for paying double for other things stolen, there is a plain ground, v. 4. Yet because it is there said, If the Verse 4. Verse 7. thing stolen be found in his hand alive, whether ox, ass or sheep, he shall pay double; it appeareth, that not onely oxen and sheep are meant in this law, but under them all greater and smaller cattle, for which restitution must be made fivefold or fourfold, because if the ass must be paid for but double, if found alive, as the ox; by the like reason he must be paid for fivefold, if dead or sold. The word translated sheep is {αβγδ} signifying a lamb or a kid, as Exod. 12. 3. and it may be rendered any small cattle, as Deut. 14. 4. lamb, kid, sheep, goat, &c. Now for stealing this, four sheep must be given, {αβγδ} being put for {αβγδ}, whereupon Cajetan gathereth, that the penalty for stealing a lamb was greater then for stealing an ox, because four sheep were appointed to be given for one lamb, and not four lambs, and this was more then five oxen for one. But as the word is varied in speaking of a sheep, so it is in speaking of an ox, {αβγδ} being put for {αβγδ}, and therefore this observation is overcurious, Cajetan. the thing to be noted from the varying of the word rather is, that if the thing called {αβγδ}, which signifieth both a lamb and sheep; be a sheep, four sheep shall be restored for it, if a lamb or kid, four lambs or four kids, &c. whereas this law toucheth cattle onely and the stealing of them, respect was herein had to that people, whose wealth consisted in the herd and the flock, but the stealing of any thing else is meant also, whether by plain theft, or by oppression or deceit in dealing, for Zacheus being guilty in this kind promiseth restitution of fourfold without putting difference between beasts and other goods. But in saying that this law extendeth to all other stolen things also, I do not mean for the quantum to be restored; for the double onely must be restored for things inanimate, as was before noted, and therefore the restitution of Zacheus was ex abundanti, not ex necessitate. Why for Luke 19. other things stolen onely a two-fold restitution is necessary the Hebrews yield some good reason, because other things may be kept more closely, but cattle must go abroad in the fields, being by this means more exposed to danger, and therefore it was needful by law to provide by a greater mulct to punish the stealing of them for greater terror. Whereas fivefold restitution must be made for the ox, but fourfold for the sheep, the reason might be, because the ox was a servant, and the chief amongst tame beasts, as the lion amongst the wild, whose labour his master used, and being stolen, he was not onely damnified by the loss of his beast, but of his work also. And again, the stealing of an ox argued a more audacious thief, who durst not onely steal a thing of less price, but a greater, and not onely a thing that he might carry away upon his shoulder and hid, but that which must be driven, and could not so easily be hidden, vers. 4. If the beast stolen be alive, two-fold restitution Verse 4. Maimony Treatise of Theft. Chap. 1. Sect. 7. onely is required, because the master may have his own again. If a wife stealeth, say the rabbis, and she hath not to pay, the double worth shall lye upon her as a debt, till she be divorced, or her husband die, and then she shall pay it. A child that stealeth shall not be liable to pay when he is grown up, but be beaten, that he grow not into a custom: a servant shall be beaten for stealing, and that thoroughly, and when he goeth out free, he shall pay the double: for stealing none were put to death then. If a thief be found breaking thorough, and be smitten that he die, no blood shall be Verse 2. Verse 3. shed for him: But if the sun be risen, blood shall be shed for him, &c. The reason of this is, because such thieves as break into houses, use to kill him that resisteth, and his breaking thorough is in effect a pursuing of the master of that house to kill him, wherefore if he killeth in his own defence he shall be guiltless. And by this Law, say the Hebrews, he shall be guiltless whosoever he be that killeth him, whether the master of the house, the servant, or any other man. Maimony. Like unto this is the Law of the twelve Tables of the Romans, yet it is not so to be understood, as if the Law did bid a man to kill such a thief; for it were better to apprehended him, and to bring him before the Judges: but in case that a man by repelling and fighting against him did kill him, he should be guiltless, so Simlerus, who allegeth the Civill Law also to the same effect, and affirming him not to be guiltless, that Simlerus. when he could have apprehended him, had rather kill him. And this is the Law for night-theeves. For thieves breaking by day, when the Sun is once up, they must not be killed, which is to be understood, unless they come armed with weapons: if he cometh simply to steal, and any man kill him, Verse 3. his blood shall pay for it. For the Sun risen, the Chaldee hath, If the eye of witnesses be upon him. If it be as clear as the Sun, saith Maimony, that he cometh Chaldee Paraphrast. Maimony. not to hurt thee, but to steal. For, there shall be blood shed for him, in Hebrew it is, bloods for him, as in the former verse, no bloods for him, but that is the meaning which hath been already said. He shall surely pay, some refer this to the slayer in the day, as if it had been said, he shall pay his life, but it is certainly spoken of the thief, and brought, as a reason, why he must not be killed, viz. because there is another punishment for him that onely stealeth, and if he hath not wherewith to pay double, he must be sold. In the Laws of the improve Tables it is expressed, that he who cometh to steal by night, or by day, being armed with a weapon in his hand, may be slain, if otherwise and he had not wherewith to pay for his theft, he must be made a servant to him from whom he stealeth; here he must be sold, that is, as the rabbis explain it, by the Judges, and the price taken given to him that suffered loss. If the goods stolen be worth an hundred crowns, and the thief be worth but fifty, he shall be sold to make satisfaction, if the goods stolen be more then his price, he shall remain so much indebted, till the time of his freedom, and then Maimony Treatise of Theft. Chap. 3. Sect. 12. when he is worth it, pay for it. But the thing stolen onely shall be reckoned, not the quadruple, or quintuple restitution, when his selling cometh in question; for he shall not be sold for that, if he hath enough to pay the principal: but after he goeth out free and is able, he shall pay that also. Maimony. If it be demanded here, How the Laws of these times may be justified, in that men are hereby adjudged to die for theft, whereas in equity, and according to Gods Laws, goods onely should pay for goods, and so it seemeth to have been judged by the Law of Nature, sith the roman Laws are onely for the same kind of punishment? Simlerus answereth well, that punishments may be aggravated, as the sins to be punished increase and grow more heinous; Simlerus. and therefore in following times upon this reason, it seemeth that Solomon said, that a thief being taken shall restore seven-fold; and David, He that hath Proverbs 6. 2 Sam. 12. 5. stolen the poor mans lamb, shall surely die. By the Roman Laws of the twelve Tables, a servant convicted of theft must be beaten and thrown from a rock; and by the Law of Draco, a thief must die. Rulers, doubtless, have power for more heinous thefts to punish with death, for the greater terror to others, neither is death appointed by human Laws simply for theft. but for stealing the first time the punishment was whipping; for the second, the cutting off of the ear; and for the third, hanging: and in the Constitution Ex Cod. de servis fugit. of Frederick, where death is appointed for the punishment of theft, if but five shillings be stolen, it was in case that the public peace were broken, a● appeareth, because it is under the title, De place violata. And so respect is, or should be had still to the quality of the offence, if stealing be with terror, or violence, or the thief be incorrigible, or the theft be the more heinous for the thing stolen, the thief is worthy of death. If a man shall cause a field, or a vineyard to be eaten, &c. Here two cases onely are put, but we must understand all other like cases, as if one feedeth or spoileth Verse 5. another mans medow, or orchard, by feeding or treading down, &c. he must pay of the best of his own. If a fire be kindled, and burn down stack●●f corn, or standing corn, he that kindled Verse 6. Ulpianus. the fire, shall make restitution. By the roman Laws, he is bound to restore onely, that was the cause of the burning, Datâ operâ, or in lata,& incauta negligentia, or lascivia. But now it is death to set fire purposely upon any mans goods or house, out of malice, neither is the meaning of this Law to restrain from thus punishing in this case, but when the fire being kindled in another place cometh accidentally to another mans possession. The Hebrews Maimony Treatise of damnages, Chap. 14. Sect. 7. distinguish about the things laid up at threshing places, saying, That instruments of hubandry, if they be burnt up there, shall be paid for; but not plate, garments, or household-stuff; but if a mans dwelling house be burnt, all within it shall be paid for, because that is a proper place for a man to lay his goods in. And if a man be hurt by burning, his healing shall be paid for, &c. as in the case of bodily hurts before spoken of. If a man shall give his neighbour silver, or vessels to keep, and it be stolen, &c. Here is the Law, of which it was spoken before, that for other things besides Verse 7. living, if they were stolen, double restitution must be made: for if the thief Verse 8. be found, it is said here, that he shall pay double. If not, he to whose custody it was committed, must come before the Judges to be tried, whether he hath put his hand to his neighbours substance. Here the Judges are again set forth by the name of gods, as Exod. 21. 6. The Chaldee hath it, before God, his trial must be by oath, as vers. 11. whether he hath put his hand, that is; as say the rabbis, not onely to steal it, but to use it, and to serve himself therewith, for if he hath used it, and after that it be stolen, he shall pay for R. Jos. Karro. it. So Rab. Jos. Karro. The word translated substance, or goods, is work in Hebrew, because worldly goods are gotten but by labour. Upon every difference about ox, ass, &c. Which another challengeth to be his, the matter shall come before the Judges, and he whom they condemn, shall pay the Verse 9. double. For these words, challengeth to be his, in Hebrew it is, for every lost thing which he shall say, this is he, {αβγδ}, the meaning is, when any thing committed to another mans custody is stolen and lost, and he shall challenge his neighbour that kept it, saying, He is the man that stolen it, the Judges shall judge it, and not onely in this case, but in all other cases, when one man layeth theft to the charge of another, so Calvin, Simlerus, &c. The rabbis say, that he who kept his neighbours goods for him, might justly be challenged when they were lost, not onely if he had put his hand unto them, as was before said, but if he kept them in a place unmeet, as if he kept household-stuff or raiment in his yard, or out-house, where timber, and brick, and the like might be kept, but not these things; or if they being demanded, he should say, he knew not now where they were. For whom the Judges condemn, in Hebrew Maimony Treatise of Borrow●ng, Chap. 4. Simlerus. it is, whom the Judges make wicked, that is, judge to be the offender, as to justify is to pronounce just and innocent, Deut. 25. 1. Prov. 17. 15. The paying double is by Simlerus referred not onely to him accused, but also to the accuser, because it is equal, that he who would bring another unjustly in danger of paying double, should have the same mulct laid upon himself, so likewise Calvin and Tremelius. The rabbis note here, because it is said, He whom the Judges condemn, shall pay the double, that if a man confesseth against himself, he shall onely pay the principal, but if denying it, they Maimony Treatise of Theft, Chap 1. Verse 10, 11 Verse 12, 13 judge him guilty, he shall pay double. Touching any kind of cattle committed to another mans keeping, if it were stolen, the keeper must restore, as he was not bound to do in the former case, and the reason is, because commonly for keeping a mans cattle a price is given, so as is not for keeping any dead thing. If it cometh to any hurt, whereby it death, the dead of torn carcase must be shewed, and then he shall not pay for it. Here are two cases of losing cattle put, by theft, besides the losing of it by death. 1 If it be driven away, no man seeing it, that is, enemies coming and driving them away, which could not be prevented by any diligence of his, in this case, he taking his oath upon it, if his own cattle were also driven away withall especially he shall not pay. 2 If it be stolen, and then he shall pay. So Simlerus. But here seem to be three cases Simlerus. put rather. 1 Of a beast dying. 2 Of a beast hurt or torn with wild beasts. 3 Driven away, or stolen: and touching the first it is meant upon oath that he shall be acquitted; for the second, he shall bring the torn parts, or some part forth; and for the third, he shall pay, whether it be driven away by enemies, or stolen, for who can tell whether of these took it, when as no eye saw the driving thereof away? For a beast torn by wild beasts, the rabbis say, that if onely one wolf cometh, or onely two dogs, the keeper is bound to rescue it, and if he doth not, he shall pay for it; but if two wolves, or more dogs come, then he shall be quit, or if a Lion, Bear, or Serpent. But if he leadeth the flock to places where wild beasts haunt, or robbers, he is bound to pay, or if other shepherds being near, he called not to them to Maimony Treatise of hired things, Chap. 3. Sect. 4. Verse 14. Verse 15. help, or took not up staves when he might; or being one that taketh hire, if he provided not staves and help to rescue, he shall pay. So Maimony. If a man borrow ought of his neighbour, and it be hurt, or die, the owner not being by, he shall make it good, &c. Here are two cases put of borrowing without hire, and for hire; in the first if the thing borrowed miscarrieth, the borrower must make it good; in the second he shall not, but pay the hire onely. Yet in the first it is excepted, if the lender be present, then the borrower shall not be bound to make it good, because, as Simlerus hath it, there Simlerus. could be no deceit or negligence through which it miscarried, the owner himself being by and seeing the usage thereof. For the borrower is by this Law appointed to pay, howsoever the thing borrowed be broken or lost, to prevent deceit, and to make him the more careful of the preservation of his neighbours goods; but when the owner is present, he is made a witness that there was no deceit, and therefore the borrower shall not pay. The rabbis of the Jews expound it otherwise, If the owner be with it in the Maimony. time of the borrowing, for if he be not, although he be present when it is broken or death, the borrower shall pay for it: but I prefer the former as more rational. For the manner of paying it was thus; they considered what the thing was worth, before it miscarried, and the worth of it being broken or dead, causing the borrower to restore that, and to make up what it wanted in worth. Yet there were some cases, say the rabbis, wherein the borrower was not bound to pay, viz If any mischance came to the beast, subtilest it was quibbling, that is, in the plough, or he riding upon it, or treading out corn with it, or if a tool borrowed breaketh subtilest a man worketh with it: but if the beast death before or after quibbling, or be stolen or taken away by violence, or any other thing borrowed be lost, he shall pay. And for hurts, they say, If a beast borrowed be leaner by ill keeping, the borrower must satisfy for the loss of his flesh, but if by working, he shall not satisfy; and when any thing is borrowed for such a time or work, the owner cannot fetch it home, till the work be done, or the time be expired, no not though the borrower be dead, but his heir may keep it, till the expiration of that term, if no certain time or work be set, he may fetch it home when he will. If a man entice a maid that is not betrothed, and lye with her, he shall surely endow Verse 16. her to be his wife. This law is again repeated, Deut. 22. 28, 29. but there it is said, He shall pay to her father 50 shekels of silver, and take her to wife, neither may he put her away all his dayes. Whereas in this place the dowry is to be given to her, if he marrieth her. Or in case her father will not give her him to wife, He shall pay money according to the dowry of Virgins, but to whom it is not set down. It is to be understood, that there shall be a double mulct imposed upon him, one to be paid to her, and another to her father, who hath been injured by his lying with her: so Simlerus; or else, as he also hath it, onely Simlerus. one dowry is to be paid to the father, in whose power the daughter is. But Tremelius thus, besides the just dowry he shall pay to the father of the maid Tremelius in Deut. 22. Praeter justam dotem, parenti pvellae number abit praesentem mulctam patriae autoritatis, pudicitiaeque nomine violatae. Ainsworth. a mulct for his paternal authority, and his daughters chastity thus violated. Ainsworth saith, that the law in Deuteronomy differeth from this, because here is meant a maid lain with by her consent, but there without consent, and that the Hebrews teach, that if he married her, he was not tied to pay this money, but onely to give her a writing for a dowry, as other maids had. And it was not onely in her fathers power to deny her him, but also in her own to refuse him, and in his to deny to take her: so Maimony in Naguarah, Chap 1. Sect. 3. But this I am sure is contrary to the Law of God, which saith, that he shall mary her, unless her father deny to give her, and pay this mulct also. But the difference between this and that in Deut. is observed by Tremelius also, because it is said, He taketh her and lieth with her, that is, being overcome with wine, or in wantonness, or by subtlety, she not being drawn to consent by promise of marriage or gifts. And this is the true reconciliation of these two places, here is a case of one lying with a maid, she being won to consent by fair promises and flatteries, for this he shall not pay any thing to her father, but onely give her a dowry, if he marrieth her, and if not, he shall pay money to her for a dowry, that another man may be the more willing to take her to wife: in Deut. is the case of a maid deflowered without such consent; and in this, he shall both mary her, and endow her, and pay 50 shekels for a mulct unto her father, and never put her away again. If it be demanded, what if he were a married man that lay with her, or a kinsman within the degrees prohibited? I answer, if she were his kinswoman, Levit. 18. 29. he must die for it, because this is the punishment of incest● if not, although he had a wife before, he must either take her to wife also, or pay money to her for a dowry, as Simlerus thinketh, or else as an adulterer he must die for Simlerus. it. But I cannot find, that any mans lying with a woman, unless she were married or espoused, was to be punished with death. Wherefore it is to be held rather, that he should pay money to her for a dowry. If any shall marvel, that no punishment is set down for the maid, Simlerus saith, that this was an indulgence to her sex and young age and simplicity, and a pecuniary mulct could not be imposed upon her, because she had nothing, and for her father to be urged to pay for her fault were unjust. But the true reason, as I take it, was because she was punished with shane and disgrace, being henceforth vilely accounted of, as an whore, and her marriage was spoiled hereby. If it be demanded, why Judah would have had his daughter in law Tamar burnt for the like, she being a Widow, and so as a maid? For this see the solution, Gen. 38. 21, &c. But why is this penalty inflicted upon the man, or he required to mary her? Answ. The Lord would have them married, that a daughter of Israel might not live longer in infamy and sin, as an whore. But why was so little a punishment inflicted for so foul a sin, and none upon the maid? Answ. In these civill punishments respect was onely had to the staying of the inundation of 'vice, and if it be well considered, this was a sore punishment: but this is not all the punishment of this sin, but both for the whoremaster and the whore shutting out of the kingdom of heaven, Gal. 5. 19. 1 Cor. 5. 11. If it be demanded, whether this law should not be still observed in all places? It is answered, that to punish fornication is moral, but for the kind of punishment it is political, and therefore at the liberty of the Magistrate to set down the fittest punishment for each Nation to make them amend their manners. Amongst the Romans by the Julian law the Stupratour was punished with the loss of half his goods, if he were wealthy, if not, his body was punished, and he was banished. The punishment of whoredom should not be less but greater now, as sin doth more abound, see before upon Gen. 38. 21. Thou shalt not suffer a witch to live. The word witch is of the feminine gender, Verse 18. because the female is most commonly infected with this 'vice, but the manwith or sorcerer is also implied, see Deut. 18. 10. where not onely a hodge-podge is name, but also a diviner, an observer of times, and an enchanter, a charmer, a consulter with familiar spirits, and Necromancer: and Levit. 20. 6. God threateneth Levit. 19 26. to cut off those that go after Wizards, and such as have familiar spirits. Of the divers sorts of such as used these wicked arts, I have spoken before, Exod▪ 7. 11. This, saith Simlerus, against nymphs doth fitly follow after the Simlerus. law against enticing to incontinency, because this art is often used to stir up unlawfull loves, and hereby the soul fornicateth with the devil. For charmers and charms much is said by some, as if such were not worthy of death, but might be tolerated, because what they do is effected by the force of certain words, and not by any compact with the devil, but God doth not onely condemn nymphs but charmers also. And good reason, because the name of God and other names of holy Scripture and words are abused by them against the news of the first table, which kind of sin is most heinous and therefore to be punished with death. Whosoever lieth with a beast shall be put to death. This, saith Simlerus, is set Verse 19. between the law against nymphs and against idolaters, because they that have yielded to so foul a sin as to fornicate with the Devil by engraffed and sorcery, may easily be drawn to this most filthy sin by the Devil also, and idolaters are given over in Gods just judgement to do things against nature. Rom. 1. This sin is so foul, that it should not be once name amongst Christians, yet that there was need of a law against it appeareth; because the Canaanites Levit. 18. 23, 24. were before tainted with it, and there be some chief men in the Church of Rome that by their writings have given allowance to it, as Casa, Aretinus, Bembus, and others: so Simlerus. Levit. 20. 15, 16. when such a foul sin is committed, the beast is also to be put to death, and if a woman committeth such wickedness with a beast, and in appointing the beast to be killed, which Calvin. was innocent, the Lord sheweth how detestable this sin is before him. He that sacrificeth to other gods shall be put to death. The word in Hebrew is Verse 20. {αβγδ}, shall be utterly destroyed, or anathematized, or destroyed as execrable, or destroyed without mercy, Heb. 10. 28. in the Targum Hierosol. He shall be killed with the sword, and his goods consumed: but this is thus enlarged out of Deut. 13. 15, 16. the death in particular, to which such were to be put, was stoning, Deut. 17. 5. But the Hebrew Canons here distinguish, saying, That he, who serveth idols willingly and presumptuously, shall be cut off without mercy; but if ignorantly, he is to bring the sin-offering appointed for a sin of ignorance, Numb. Maimony Treatise of Idolatry, Chap. 3. Sect. 1. 15. 27, 30. whereas sacrificing to other gods is onely spoken of here, serving of them is also name, Deut. 13. Deut. 17. and worshipping them, and the Sun, Moon and stars are name in particular, as the gods which the Heathen served; to show, that not onely sacrificing, but giving any kind of worship and service to them is death. Thou shalt neither vex nor oppress a stranger, &c. The first of these words is Verse 21. referred by the Hebrews to contumelious words: the second to deeds, thou shalt neither vex him by ill and disgraceful speeches, nor oppress him by hard dealing with him any kind of way. This law is given against that evil inclination, which is commonly in men towards strangers, preferring themselves and their own Nation, and debasing and abusing them. For our love must be as our heavenly Fathers to all, yea even to strangers, Deut. 10. 18, 19. Levit. 19. 33, 34. Zach. 7. 10. Jer. 22. 3. Ezech. 46. 18. and in love as a brother, so a stranger must be relieved in his want, and this law is repeated again, Levit. 25. 35. Chap. 23. 9. Ye shall not afflict a Widow or fatherless child, for if ye do, and they cry to me, Verse 22. Verse 23. Verse 24. &c. These are placed next unto the stranger, because most subject also to injuries for their inability to defend themselves, and of such God professeth to be a special Patron. Here is no particular punishment set down, but it is to be understood, that the Judge should do in their behalf, as the case should require, and God threateneth to kill such oppressors with the sword, and so to make their wives widows, and their children fatherless. If thou lendest money to any of my people that is poor amongst you, thou shalt not be Verse 25. to him as an Usurer, neither shalt thou lay usury upon him. For these words, Thou shalt not be as an Usurer to him: Ainsworth hath it, Thou shalt not be as an exacting Ainsworth. creditor; the Septuagint, Thou shalt not be urgent upon him: the word {αβγδ} Nesheh, is put for one that is urgent to have his own paid him again of him that is not able, or to have a pawn for it, 2 King. 4. 1. Psal. 109. 11. Nehem. 5. 7, 10, 11. Deut. 24. 10. For to the poor, that is not able to pay, it is at the seventh year to be released, and he, say the rabbis, that is urgent at any time upon a poor man, who hath not wherewithal to pay, sinneth against this law. Maimony. Yet a difference is put elsewhere between a brother and Deut. 15. 2. 3. a stranger, as Deut. 23. 20. but in case the stranger be poor, he must not be lent unto upon usury, neither, Levit. 25. 35, 36. as some, understand it,& as reason Willet. sheweth, because he must be relieved, as a brother in his want. This precept touching the lending of money is further enlarged, Levit, 25. 36, 37. Thou shalt not give him thy meat to usury. Deut. 23. 19. nor any thing that is put to usury,& to the poor lend we must, Deut. 15. 8. Luk. 6. 35. The word translated Usury is biting, Maimony Treatise of lending and borrowing Chap. 4. 5, 6. because it biteth and consumeth a man that borroweth in respect of his substance, Levit. 25. 37, it is {αβγδ} and {αβγδ} increase or multiplication, whereupon the rabbis gather, that all increase taken is usury, and because Deut. 23. 19. it is said, Thou shalt not cause thy brother to lend: they hold, that it is unlawful to borrow upon usury, from these words, {αβγδ}, so translated by them, affirming, that they had this doctrine by tradition, that this was an admonition to the borrower. And they hold, that he also is guilty of this sin who hath any thing to do about it as a witness, a surety, a scribe, or a procurer, because it is here said. Ye shall not lay usury upon him: for this extendeth to all before spoken of. They distinguish also between usuries, when a man doth not plainly agree to lend for increase, but hath a gift sent him before the borrower cometh to borrow, or after he hath paid him in his money; for that before, they say, is usury afore-hand, this after, after-usury. A man may not make any benefit of his lending, either by dwelling in the borrowers Court-yard for nought, or by hiring in that time any thing of him for less then it is worth, or by retaining his servant to work for him, although he hath nothing to do at home, nor by learning of him to red, if he did not use to do so before, no neither must the borrower so much as speak to him first in salutation, unless he used so to do before, and this they ground upon these words, Usury of any thing that is put to usury, Deut. 23. 19. which extendeth even to words. If usury be taken, the Judges must see it restored back again to the borrower, neither shall a bill made for the payment of usury be of any force. Hitherto Maimony, who further saith, that he, which was any way guilty of usury by lending or borrowing, denied the name of the God of Israel, and that he brought them out of Egypt, hecause this is added as a reason to this law, I am the Lord your God, which brought you out of Egypt, Levit. 25. 38. But in censuring the poor borrower thus, the rabbis were certainly in an error because he borroweth not upon usury, but being urged by necessity, not doing, but suffering begging; and it is a true maxim, not he that suffereth, but he that doth wrong sinneth. If that Jer. 15. 10. be urged, Non qui patitur said qui ●uit injuriam, pe●●at. I neither lent nor borrowed upon usury: it is to be known, that the word {αβγδ} there used signifieth onely to lend, and it is so rendered by Junius, and {αβγδ} is to lend upon usury, so that this place is commonly mistaken, nothing else See Deut. 15. 2 Deut. 24. 10. for the use of the word {αβγδ} being meant, but that he had no dealings with the people to deserve it, and yet they cursed him. Indeed, if a man borroweth upon usury, not being forced by necessity, he is accessary to the same sin, and so guilty of it. For that which the rabbis say, that all increase taken for lending is usury, it is qualified by some, saying, That all increase ex pacto is usury; but if otherwise in way of gratitude, because a man gaineth by my money which I lent him, he will give me any thing, it is worshipful for me to take it: others hold that increase onely to be unlawful usury which is taken of the poor, but not of others in way of Commerce, so that a due proportion be not exceeded: and therefore they define usury to be either a lending to the poor for increase Mu●uò dare in damnum vicini. or to any neighbour to his damage. The ground of the first definition of usury, a pact intervening, is in these words, Thou shalt not lay usury upon him, that is, saith Junius, by way of compact or contract. But Tostatus with the Jurius. Tostatus. rabbis saith, any taking of increase is usury. And a man may lay usury upon another, although he compacteth not, but onely expecteth, or else he will lend no more, and the biting to the borrower is not in the pact, but in the quantum that he must pay, or else he cannot borrow another time. For the other definition, it is grounded partly upon the expression here made, If thou l●●dest money to thy brother that is poor, and partly upon common equity, seeing in the dealing and trading of men one with another, if nothing be done in buying or selling, letting or hiring, to the damage of another, no law of charity is broken, at which the whole Decalogue aimeth, and so no sin is committed. But to the poor to lend for any increase is cruelty, they being not holpen, but more impoverished hereby, whereas God by this law doubtless specially provideth for their help and comfort. I will not stand to dispute the question, whether of these definitions is rather to be embraced, or to put cases, wherein gain may be taken or not, or to determine of the quantum, for all these have been copiously performed by others. Onely I wish all men to be charitable and conscionable, and not to think that the not intervening of a pact will be available before God to clear them from sin, that securely Calvin saith, that it was a political Law of the Jews, and bindeth not us, but yet it was odious even to Heathen people. Syrus Beza. under this shelter practise the odious sin of usury. If any shall think, because this law is placed amongst the judicials of the Jews, that we are not bound hereby any more, then by other civill laws of theirs, he must remember, that this is as a judaical, so a Christian law, Luk 6. 35. Lend freely, looking for nothing again, that is, not according to Syrus, not putting the poor out of hope to borrow; because the word is {αβγδ}, nor, as Beza, not looking for the principal again, but not looking for any recompense, as when any rich man lendeth to another, the borrower lendeth to him again another time, and the lender looketh for this requital; and now the difference of stranger, Deut. 23. 20. is taken away in Christ, in whom we are all brethren, and therefore this rule is to be followed towards all. But by strangers, to whom they might lend upon usury, are not understood all that were not of the seed of Israel, because some of them being poor must be relieved, as was shewed before; viz. such as sojourned amongst them and were circumcised, not being of the Nations appointed to destruction; to the people of those Nations then they might lend upon usury to waste and to weaken them, yet Aquinas saith, that this was but a permission to take even of them, that they might be the more willing to lend freely to their brethren. If thou takest thy neighbours raiment to pledge, thou shalt return it to him before Verse 26. Verse 27. the Sun goeth down. For that onely is his covering, &c. This law is further enlarged, Deut. 24. 12. If thou lendest any thing to thy neighbour, go not in to fetch out his pledge, but stand without, and if he be poor, sleep not with his pledge, &c. Verse 17. Thou shalt not take for a pledge the garment of the widow. Verse 6. Thou shalt not take the upper or the nether millstone to pledge. A poor mans garment is that wherewith alone he clotheth himself in the day, and covereth himself when he lieth down to sleep by night, and such is the garment of the widow that must not be taken. By the upper and nether millstone are to be understood all tools, wherewith a man doth work to get his living, so that being deprived of them, he is in effect deprived of his life. In the Hebrew Canons it is said, that the meaning is, the thing taken for pledge from a poor man must be restored to him when he needeth it, if it be any garment which he needeth to swear by day, or any tool wherewith he worketh, it must be restored by day, even whensoever he needeth it, for which it is said, Thou shalt return it to him before ehe Sun goeth down, but if to cover him at night, it must then be restored, for which it is said, Thou shalt restore it at the Sun going down, Deut. 24. 13. If it be demanded, what benefit it is to a creditor to take his neighbours garment or tool to pledge, and by and by to restore it again? Simlerus answereth well, By the poor mans bringing of it to him thus from Simlerus. day to day, haply his day-garment at night, and his night-covering in the morning, when he fetched the other away again, it was bound over unto him, and this bringing and fetching might put the poor man in mind to work the harder, that he might have wherevvithall to pay his creditor; and whereas the thing taken for pledge was the worse for using, at which the creditor might except, he must know, that God in making this law tied Verse 27. him to exercise his charity, which if he should refuse to do, he threateneth him, but if he did, he promiseth a recompense, Deut. 24. 13. If it be demanded, why the creditor is forbidden to go into the poor mans house and to take a pledge? Calvin resolveth it well, Rich men are so covetous, that Calvin. they would have chosen for the best, and not have been content with that which the poor man would have given, and so have put the poor to more loss and ignominy. Thou shalt not revile the Judges, nor curse the Ruler, &c. The word rendered Judges is {αβγδ} gods, but of God it is not here meant, because it is elsewhere Verse 28. provided against blaspheming of God, neither of false gods, as Josephus would have it, for they may freely be reviled, but of Judges, to revile whom is a sin, because for their place and authority they must be reverenced, as Fathers of the country. These two words, revile and curse, are rendered Simlerus. by one word, curse by Santes, but the first being Calal, signifieth properly to levifie, or to use disgraceful speeches, whereby the dignity of the Judge is levified, the other, Taor, to curse. By the Ruler the rabbis understand either the King or the Chief of the great Synedrion. In that no punishment Maimony in Sanedrim. is set down, it is to be understood, that it was left to the discretion of the Magistrate himself to punish such indignities offered unto him. Thy full ripe fruit and thy liquour thou shalt not delay. For liquour in Hebrew is tear, because it is the liquour of the grapes, when they are full ripe, so that Verse 29. being pressed it runneth down like tears. The Chaldee rendereth the first words, thy first fruits, the Septuagint, the first fruits of thy floor; and that the first fruits are meant, see Chap. 23. 19. see Numb. 18. 27. Deut. 26. 2. for the manner of bringing the first fruits, Numb. 15. 20. and Deut 26. Some by fullness, Simlerus. saith Simlerm, understand the first fruits of a plentiful year, and by tears of a barren year, a few drops like tears being then to be offered. But the first fruits of dry things and of liquid, as wine and oil are meant hereby. There were seven sorts of fruits, say the Hebrew Canons, of which they were to bring the first ripe, viz. of Wheat, Barley, Grapes, Figs, Olives, Pomegranates and Dates, and not of any other; of liquours onely two, Wine and Oil: this also they ground upon Deut. 8. 8. where these seven are name as the chief fruits of that land. The quantity is not set down, but by the rabbis it is taught that one of 60 must be brought at the least, and one of 40 at the most, Maimony Treatise of first-fruits, and in Trumoth, Ch. 3. for they say, what did the wise men set? a good eye, one of forty, a mean eye, one of fifty, an evil eye, one of sixty, so that they counted the firsts to be then bountifully paid, when one of 40, but most niggardly, when one of 60, between these indifferent. They must not delay, but bring these in due time. For they being for part of the Priests maintenance, God knew what slackness would be in the people to pay them. Hereby God would have them aclowledge, that all their increase came from him, and that they had their land from God, Deut. 26. 9. this being brought as a tribute unto him therefore, and hereby all their increase was sanctified, Rom. 11. 16. And the faithful, the first fruits of his creatures are figured out hereby, Jam. 1. 18. Revel. 14. 4. and such was Israel sometime called, Jerem 2. 3. and hereby was figured out, saith Isidore, how the first and chief of our actions should be dedicated to God, or the will, which is first before any action. The first-born of thy sons shalt thou give to me, and of thy sheep and oxen seven Verse 30. dayes, &c. Of the Law for all first-born things, see before, Exod. 13. 2. Ye shall be an holy people to me, flesh torn in the field ye shall not eat, &c. To figure Verse 31. out the inward holinesse that should be in us, outward purity is commanded to the Israelites about meats and other things, see Levit. 17. 15. Deut. 24. 21. By torn flesh the rabbis understand either a beast or a fowl torn by Maimony, of forbidden meats, Chap. 4. Sect. 6. wild beasts, lions, wolves, &c. Or by birds of prey, as the Eagle, Kite, &c. If any part of it be torn, although it be recovered and killed by a man before it death, yet because it was inclining to death and could not have lived, it is unlawful, say they, to eat of it. And that not onely in the case of being torn by other creature, but of being broken by falling from an high place, being shot with an arrow to the heart, or strike with the hand of God. And it is likewise unlawful to eat flesh cut from a creature living: so Maimony. In the laws before pointed to, as torn flesh, so a dead carcase is forbidden to be eaten, and as here they are commanded to cast torn flesh to the dogs, so Deut. 14 21. it must be given or sold to a stranger, and if any of them did eat thereof, he must wash his garments and be unclean till the evening; which if he did not he should bear his iniquity, and this is pronounced as well of the stranger as of the Isrralite. Here is occasion offered of divers queries: as 1 Why such flesh is forbidden? Answ. Not simply, because the blood was in it which might not be eaten; for this, as Calvin well noteth, is a divers Calvin. Levit. 17. 14. law from that, because the punishment of blood-eating is death, but the punishment of this, to wash, &c. but torn or dead flesh so found might not be eaten; because it was to be numbered amongst unclean meats, and they being an holy people might not eat any unclean thing. The wild beasts tearing and killing of it, who is unclean, is enough to make it unclean. And by avoiding it God would teach them to avoid cruelty, wherein he that ate of a Simlerus. beast torn by cruel beasts, did as it were communicate with them. Moreover, by wild beasts tearing other creatures, the Devils tearing our bodies by wicked lusts are set forth upon the sensual delights suggested, by whom we must not feed. 2 How that people is said to be holy? Answ. Because separated from the rest of the would, and God did more specially dwell amongst them, and to them were the Word and holy Sacraments committed; and therefore it was necessary that there should be some outward signs of their separated condition, and some obedience in certain Rites by God prescribed merely for the good will and pleasure of God, although man could not see into any reason of such Ordinances, that yet by obeying herein, they might appear to be the people of God. 3 How do these precepts agree, when as one biddeth cast it to the dogs, but the other to give or sell it to the stranger? Answ. If they did not cast it to the dogs, they might so do, because to others it was permitted indifferently to eat of all meats, and the restraint was onely of the Jews. 4 But the stranger is also name, as the Jew, so he must refrain from such meat? Ans. Calvin. Rab. Maurus. The Mystery. Strangers were of two sorts, some such as joined themselves in Religion to the Jews being circumcised, for these there was all one law: others did not join, and to them it might be given to eat. Mystically, we must not imitate the carnal conversation of those that by vile lusts are torn by Devils, such a conversation being as torn flesh and the Devils, as the wild beasts. And those that live so, must be cast to the dogs, that is, be counted as an ethnic or Pagan, who are as dogs: so Rabanus. CHAP. XXIII. THou shalt not take up a vain report, put not thy hand with the wicked to be an unrighteous Verse 1. witness. The word, take up, may be expounded either of being the author or raiser of an ill rumour against a mans neighbour, or of giving an ear unto it, and both these ways it is understood by the Chaldee, and Septuagint, and vulgar latin, and Rab. Solomon: see Levit. 19. 16. 1 Sam. 24. 9. and good reason, that as the raising of a rumour, so the receiving of Simlerus. it should be avoided, because vain rumours would soon vanish, unless they were sustained and strengthened by vain credulity. For, put not thy hand, the Septuagint hath, consent not, for, a witness of unrighteousness, Hebrew, a witness of cruel wrongs. This law, as saith Simlerus, is specially concerning things coming into judgement, as generally the receiving of false rumours is to be avoided by all men, so specially by a Judge, and if in no case a man may receive false rumours, then in judgement he should much more abhor to testify falsely. If any did so, the same punishment which should have been laid upon the accused, shall be laid upon him, Deut. 19. 16, 19, 20. Thou shalt not be after many to evil, neither shalt thou answer in a cause to decline Verse 2. after many to pervert judgement. In the Hebrew it is, to pervert; but by the Septuagint judgement is added, and expressed, vers. 6. Tremelius, Insist not Tremelius. in the steps of the mightier to evil, because this is opposed to the poor spoken of, vers. 3. The Hebrews expound it well of Judges divided, when the most or Maimony. greatest are for a begging sentence, yet thou art a Judge fearing God, must not give with them. It may also be understood of those that contend, whereof some are said to be many, because they come accompanied with many friends and attendants, by reason of their greatness, thus striking terror into the Judge, or moving him in hope of favour and benefit from them to give an unjust sentence, for from their great and high reckoning wherein they were, the rabbis had their name from Rabbim, many. So Simlerus. Simlerus. And thus this verse and the next seem to be explained, Deut. 1. 17. And a poor man shalt thou not honour in his controversy, The like phrase is Verse 3. Judices sapè propter invidiam adimunt diviti, aut propter misericordiam addunt pau●e●i. 1 Sam. 2. 29. Verse 4. Verse 5. used of the rich, Levit. 19. 15. Oft-times, saith the Comedian, the Judges either take from the rich through envy, or add unto the poor through mercy. And it is an honouring of either of them more then of God, when as for either of their sakes justice is perverted, as Eli is said to have honoured his sons more then God. And therefore even the Judge, that to get the credit of pity to the poor, shall give unjustly on his side, is judged as a contemner of God for this his vain glory. When thou meetest thine enemies ox or ass going astray, thou shalt turn him unto him. Thou shalt not see his ass lying under his burden, &c. This Law is again delivered, Deut. 22. 1, 2, 3, &c. and is extended to all lost things, which must be restored. If the owner be not known, he that found it, say the rabbis, was bound to cry it, and he must keep it by him, till the owner cometh for it, Maimony. or if he be far off. So that the love of enemies and doing good even to them is no new precept, Matth. 5. but an old one, Levit. 19. 17. and therefore no work of supererogation is done hereby. In the case of a beast fallen down which is an enemies, if thou saidest through that enmity which is in thee leave him, thou must not but help him up, as the words in Hebrew. imply. Now these offices of love were not so much to the beast, but the man in helping his beast, for the reconciliation of affections so much distracted before. Thou shalt not wrest the judgement of the poor. Before it is commanded, Thou Verse 6. shalt not honour the poor in his cause. Here contrariwise against another evil, viz. of contempt, and not enduring to hear and consider fully of the cause of a very poor person, it is provided that by such means, or by inclining to the rich, his cause be not perverted. By the poor are meant especially the widow, the fatherless, and the stranger, whose cause who so wresteth is accursed, Deut. 27. 19. From a word of falsehood thou shalt be far, and slay not the just and innocent, for I Verse 7. will not justify the wicked. By word of falsehood understand a false judgement; if a Fellow-Judge through corruption would give a false judgement, Maimony in Sanedrim. thou must not consent unto him. Wherefore Maimony saith, that a good Judge would not sit in judgement, unless he knew first who should sit with him, and that he was upright: when a false judgement is given, the just is slain, if it be a matter of life and death, and if of goods, he is impoverished Simlerus. and grieved, which also tendeth to death. So Simlerus. God will not justify the wicked, that is, he will not suffer such a wicked Judge to go unpunished. Thou shalt not take a gift, for a gift blindeth the seeing, and perverteth the Verse 8. words of the just. A gift must not be taken, no not to acquit the innocent, or to condemn the guilty, for it is a general rule, Cursed is he that taketh a gift, and he must restore it again, and his judgement is frustrate: so the rabbis. And our wise men have taught, say they, that if any giveth a bribe for the Maimony. office of a Judge, he is to be despised and nought set by, and it is unlawful to stand to be judged by him. See the same Law, Deut. 16. 19. The Chaldee rendereth it, blind the eyes of the wise, as in that place, the Septuagint, the eyes of the seeing; in Hebrew it is {αβγδ}, open-eyed. Against bribes see more, Prov. 15. 27. Job 15. 34. Eccles. 7. 7. Prov. 17. 8. 19. 6. 17. 23. Esa. 1. 23. The bribe-taker is wicked, and the companion of thieves. But how can the words of the just be perverted, if he be just, he will not speak unjustly? Simlerus.. Answ. They that would otherwise have been just, are hereby perverted. The force of bribes is wonderful, as Cicero sheweth in Verres and in Clodius. Philip the King of Macedon by gifts wan many factious men unto him in every City, by whose means the liberty of Greece was betrayed unto him. Amphiaraus by his wife was betrayed, she being corrupted by a most fair jewel to hang about her neck: Danae a virgin was corrupted in her chastity with gold; and Procris, a matron. And daily experience sheweth, how much even small gifts do work for the moving of the affection, and therefore all Judges and Magistrates ought to beware especially, that they receive none at the hands of those that contend before them. Ye shall not oppress a stranger, &c. This is added the second time, for it is Verse 9. once, chap. 22. 21. because the precepts here are directed to Judges especially. And the Jews had need to have this Law often inculcated unto them, because as they were hated of all other Nations, so they hated them, and what their contempt of men of other Nations is, appeareth at this day, because being in so abject an estate, they despise all men in comparison of themselves. Six yeers thou shalt sow thy land, and gather the fruits thereof; but the seventh Verse 10, 11 thou shalt let it rest, &c. This Law is more largely set forth, Levit. 25. 1, 2, 3, 4, &c. and vers. 20, 21. This was to be observed onely in Canaan, and in acknowledgement that the land was the Lords, as they restend upon the seventh day in acknowledgement, that they were the Lords. Now they might neither Maimony of Jubilee, Chap 1. sow nor reap, prune their trees, nor gather their vintage, unto which the rabbis add, that they might not plow, nor dung their ground, nor gather out stones, nor plant, nor graft, nor cut off the withered branches, nor make a smoke to kill worms upon them, nor burn the straw upon the ground, because it was fit for the beasts to eat. And the owners with others must enjoy all the increase in common, none must gather to sell, unless it were a little to buy other meat with it, no man might lock up his vineyard, or fence in his corn-field, and of the things that grew that year, no medicine might be made, but only it might be eaten, because it is said, It shall be for meat unto you, Levit. 25. 5. Thus Maimony. And if they should doubt how they should live, if they did no acts of husbandry that year, the Lord answereth, Levit. 25. 20, 21. he would sand upon the sixth year fruits enough for three yeers, as before upon the sixth day he gave Manna enough for two dayes. In appointing this yeers rest, God aimed at their spiritual good, for the Law must then be red in the ears of them all, Deut. 31. 10. and if they should transgress against this Law, he threateneth desolation to the land, Levit. 26. 34, 35. 2 Chron. 36. 21. For the beginning of their account to this sabbatical year, it must needs be from the first year of their entrance into Canaan, and so our Saviour Christs Willet in Levit. passion will fall out in the seventieth Jubilee, the Antitype being thus aptly shewed by the Type. So Willet, who also saith, that as upon the seventh day man was to rest from labour, which sin brought upon him: so in the seventh year the earth must rest, for the curse brought by the sin of man upon it. Whereas it is said, they might not reap, Levit. 25. 5. it is meant, as Brentius Brentius. noteth, that they might not reap each man his field alone, but in common with others. Augustine enquiring, what the poor should have to eat the August. quaest. 89. in Exod. Tostatus. seventh year, if no corn were sown, answereth, that reaping is forbidden, but not sowing. And Tostatus thinketh, that they might gather the fruit in their enclosed grounds, but both plainly contrary to the Text. Another rite of this year was, debts were to be released to their brethren, Deut. 15. 2. but this Brentius thinketh is not meant of altogether forgiving them, but not requiring Brentius in Levit. them that year, but staying till the next, because this wre unjust for a man to lose his money. To whom I can by no means assent, because the borrower is a poor man, and the rich must be willing to lose in charity for the benefit of the poor, and we are all under God, neither are our goods our own; but at his dispose, if he will take from one and give to another by his Ordinance. Yet Calvin is for that Exposition also, because there followeth Calvin. an Item to the creditor not to forecast, that the year of release was near; for if it were then altogether to be remitted, there needed not a contract, as between lender and borrower, but altogether to give it. But whoso shall look into the Text, shall find that this lending is also called giving, and Calvin himself rendereth it, to a beggar, the right object of charity. And to show that debts were now altogether released, the release is appointed to be made at the end of the year, Deut. 15. 1. This sabbatical year men were not commanded to rest, but the land onely, and by consequence their rest was onely from works of husbandry. For the mystery of this year, as in six yeers they sowed, but not the seventh, so in this world we must sow by good works, The Mystery. Rabanus Maurus. but in the end, when the time of rest in Heaven cometh, we shall reap without sowing, and we shall then enjoy all things incommon, the poor and the servant, as well as the rich and the free. So Rabanus. Six dayes thou shalt labour, but in the seventh thou shalt rest &c. This before Verse 12. Siml●rus. enacted is here again added, lest they should think that the seventh year being all a Sabbath, they were not bound that year to keep the Sabbath-day, And the Law of the Sabbath-day is put amongst the Civill Laws, because there was also a civill end herein, viz. the rest of servants and beasts from labour, and consequently their preservation, who if they were continually toiled without intermission, could not subsist. And in all things that I have said unto you, be circumspectly, and make no mention Verse 14. of the names of other gods. Here the Lord reflecteth upon occasion of the mention made of the Sabbath, upon the whole Decalogue, and specially upon that of not having any other gods. Make no mention of their names. In Vulgar latin, Swear not by their names: The Hebrew Canons say, Whoso shal make a vow unto, or swear by the name of an Idol, shall be beaten, whether Maimony Treatise of Idolatry, Chap. 5. he sweareth by it for himself, or for an infidel, and an infidel must not be made to swear by, or to mention the name of his god. But even to speak of them, or to name them as gods with honour, is forbidden; and so David sheweth that he understood this Psal. 16. 4. I will not take up their names into my lips. And Jos. 23. 8. Neither make mention of them, nor swear by them, &c. And accordingly, Hos. 2. 17. God saith, he will take the names of Baalim out of their mouths. And Zach. 13. 2. that he will cut off the names of Idols. Thus S. Paul biddeth, that fornication should not be once name amongst Christians, Ephes. 5. 3. that is, be so out of use, as that the very name of it might vanish, and no sound thereof remain. Three times shalt thou keep a feast unto me in the year, the feast of unleavened Verse 14. Verse 15. Verse 16, 17 bread, &c. None shall appear before me empty, the feast of first-fruits, and the feast of in-gathering at the end of the year. Three times in a year shall all thy males appear before the Lord. For three times, Hebr. it is three feet, because they were to travel on foot to the keeping of these feasts. Of the feast of the Passeover I have spoken at large, Exod. 12. But for this addition, None shall appear before me empty: what is meant by it, see Deut. 16. 16, 17. Every one shall give as he is able, and that not onely at the first feast of unleavened bread, but at each other feast, every particular male must bring his offering, vers. 10. this is said to be a tribute of a free-will-offering, which he must give, and in the spending of which he must rejoice, and together with him his man-servant, Maimony. Of the burnt-offerings for sin none might eat, but of the peace-offerings. See before, Chap. 18 12. therefore to burnt-offerings the peace-offerings for feasting were added. his maid, his son and daughter, the Levite and stranger, the fatherless and widow: for with this offering a feast was to be kept. The rabbis note, that every one at each of these feasts must do three things. 1 Appear upon the first day, bringing with him a burnt-offering of fowl, or of beast, because it is both commanded, and to appear empty is forbidden. 2 He must feast, that is, with peace-offerings, which were not, but of beasts. 3 He must rejoice, that is, offer peace-offerings, more then those of the feast, which are called the peace-offerings of the rejoicing of the feast, Maimony in Cagigah, Chap. 1. For the further cleared of this place, divers questions are to be resolved. 1 In what place they must appear? Answ. This is not expressed, but understood, before the Ark of the Covenant, where because the Lord did show signs of his Presence, and give answers, he was said to be. And Deut. 16. 2. In the place which the Lord should choose, and not in any other place, vers. 5, &c. 2 Why must they come all to one place? Answ. Both to maintain unity and love amongst themselves, and unity in Religion; and by this solemn meeting to be stirred up to the more reverence towards God; and mystically, one Christ was set forth by this one place, to whom we must all come, that upon him our Altar we may offer acceptable sacrifices, and through the mediation Simlerus. of him our onely High Priest. P. Martyr yieldeth besides these three other Reasons. 1 That they might be the better instructed in Gods worship. 2 That their prayers made together might be the more effectual. 3 For the exercise of their obedience in going so far. And for three times in a year, he saith, it was to remember the better three great benefits wherein the happiness of a State politic consisteth. 1 Liberty. 2 To have laws of their own. 3 A supply of food and other necessaries for the body. To remember, the 1 was the Passeover instituted. The 2 the Feast of Pentecost, at what time the Law was given. For the 3 the Feast of Tabernacles. 3 Why must the males appear and not the females also? Answ. None were prohibited, but women, because of their infirmities, sometime being hindered by childe-bearing, sometime by giving suck, were not so straightly required to appear, yet that they did, we may see in the example of Elkanah and his two wives, &c. 1 Sam. 1. 4 What if the enemy should take the advantage of their absence from home altogether, and come upon their Cities being without inhabitants? Answ. God promiseth, that none shall then desire their land, Chap. 34. 24. But neither were their Cities then left altogether naked of inhabitants to defend them, saith Simlerus, because all under 20 years stayed at home, and above Simlerus. 50 years, as Interpreters think, because they were not numbered but from 20, and above this age all that were able to go forth to war, and such they Numb. 1. are to be thought to have been which were under 50, because the Levites were numbered to this age, and served to this age onely, Numb. 8. 25. But this Numb. 4. is no ground for such a conceit, because Jesus being but 12 years old, went up Luke 2. 42. with his parents to the Feast, and the rabbis say, that none were exempt from going up, whether young or old, but onely women and servants, the Maimony in Cagigah, Chap. 2. deaf and dumb, the child and the fool, the blind and the lame, the defiled and the uncircumcised, and the aged and sick, and weak and tender, who were not able to go upon their feet so far, or if there were any that was neither male nor female. Yet servants and wives and daughters went also at sometimes; because it is said, Thou and thy son and daughter and servant, Deut. 16. 11. &c. 5 Why must they bring gifts with them? Answ. Both for homage to God, the great King, as none must appear before the Persian King without a present, and also for the relief of the poor, and the maintenance of those that served at the Altar, and of this the equity remaineth still; he that will serve God acceptably must not worship him with an empty worship, but with giving to the poor, and giving to his Ministers, when he cometh to appear before him. What these three Feasts were is more fully set forth, Deut. 16. 1 the Passeover, v. 9. from thence, seven weeks being past, the Feast of weeks, Pentecost, at the beginning of reaping their fruits. v. 13. the Feast of Tabernacles, Levit. 23. of which afterwards when we come to their descriptions. Thou shalt not offer the blood of my sacrifice with leavened bread, nor the fat shall Verse 18. remain till the morning. The Chaldee rendereth it, The blood of my Passeover, and a ground hereof is, Exod. 34. 25. where it is added for explication, Neither shall the sacrifice of the feast of Passeover be left until the morning; that is, the fat, which in the Passeover as in all other sacrifices was always to be burnt unto the Lord, Levit. 3. 16, 17. why nothing of it should remain till the morning, see before, Chap. 12. 10. and of unleavened bread. Here is then a Synecdoche, saith Simlerus, part, that is the fat, being put for the whole, The Simlerus. fat shall not remain, that is, none of it shall remain, but the fat is particularly nominated, because that was the Lords part, and might not be eaten, Levit. 3. 17. and the offering of the blood of the sacrifice is spoken of, because no part of the paschal lamb besides the blood was offered, and that was strike Exod. 12. upon the posts of the door. Yet it is a general rule in all sacrificings also, they must be made with unleavened bread, Levit. 2. 4, 5. Mystically, hereby Rab. Maurus. is shewed, that the leaven of malice and deceit must not be in any of our devotion, and we must not leave the fat of the works of mercy till the morning of the Resurrection, because then there will be no time to do them. The first of the first fruits of thy land shalt thou bring, &c. neither shalt thou Verse 19. seeth a kid in his mothers milk. For first fruits bringing, there was a law before, Chap. 22. 29. where I have said enough of it. How the first of these first fruits should be brought at the Feast of the Passeover is most probably shewed here: for the first are appointed to be brought in a basket, Deut. 26. 2. and therefore it must needs be but a little quantity: and at the Feast of weeks more were brought, Levit. 23. and lastly, another time, which was a more general for all, that is, the Feast of Tabernacles; for at these three times, Simlerus. saith Simlerus, they brought first fruits, and for the quantity at the first he saith it was a Gomer. Some say, that this is here added touching the fruits of every ones own land, and not of those which he buyeth upon another mans land, for he is not tied, as is implied by this law, to bring them. And they say, if any man separateth his first fruits, but they rot, before they be Maimony Treatise of Fruits. brought to the house of the Lord, he must bring others instead thereof. For the not seething of a kid in hls mothers milk, it is again enacted, Exod. 34. 26. and Deut. 14. 21, the word translated kid is either kid or lamb, and the Septuagint render it, a lamb. By a kid in the mothers milk some understand a sucking kid, which might not be offered or eaten, but this is without ground, and contraried, Chap. 22. 30. and 1 Sam. 7. 9. Some say, it is meant, that it should not be sudden together with the damme, as a beast and the young one must not be killed both in a day, Levit. 22. nor a bide taken with her young, Deut. 22. but it is not said, Thou shalt not seeth a kid and the mother together, but in the mothers milk. And therefore the custom of some Heathen people is doubtless aimed at, and some Hebrews say, that the Ishmaelites use thus for daintiness to seeth a kid in the dams milk at this day. Wherefore the Israelites, who were a people separated from them must not, as in other meats which they used, so not in this communicate with them. The Chaldee Paraphrast rendereth it, Thou shalt not eat flesh with milk: so likewise the Targum Chaldee Paraphrast. targe. Hieresol. Maimony I reatise of, forbidden Meats, Chap. 9. August. quaest. 90. in Exod. Hierosol. upon Exod. 34. 26. expoundeth it, saying, It is not lawful to eat or seeth flesh and milk together, and by the Talmudists it is therefore taught; It is unlawful to seeth flesh and milk together, or being sudden so, to eat it or to make profit of it, but it must be butted. But the seething of the flesh of a kid onely and his dams milk together is forbidden, not of other flesh and milk, unless by one kind we shall understand all. Saint Augustine thinketh, that this precept is altogether mystical, it being hereby signified, that the lamb Christ Jesus should not be sudden with the fire of his passions in his infancy, when Herod sought to slay him, which danger towards him then is also hereby intimated: or that he should be boiled with sufferings in the month after his being conceived, that is in April, for that was the time of his passion, when he was grown up, and the time of his conception March 25, and so the prohibition is to be understood, that the good Israelites should not partake with the wicked, who by putting this lamb to death then, sod him as it were in his mothers milk. I approve rather of the former mystery; and for the literal meaning it is certainly against having communion with the Heathen in seething flesh in milk and eating it, as in other meats, because the prohibition against this is added to that against them, Deut. 14. 21. In the scholastical history it is said, that any thing brought forth by carnal generation, must not be eaten with milk, or that which cometh of milk, viz. cheese or butter, which is so appointed, because birds that come of eggs were usually sudden in milk and eaten with milk: so the Hebrews, saith Comestor. But to let that pass under this, many vices were Symbolically forbidden. As 1 Cruelty, because it is a cruel thing to seeth a kid in that wherewith it was nourished; to turn that to the destruction which Simlerus. gave life unto it. For he that is cruel to beasts, is oft-times cruel to men also, as Domitian, who according to Suetonius, first began with killing flies most cruelly; and therefore amongst the Athenians, a boy that plucked out the eyes of crows was censured for it by the Judges. 2 covetousness, which is not to be content with that which may suffice, but to desire more still, both milk and kid and all. 3 Ingratitude, which is not to be satisfied with one benefit, but to exact upon a benefactor for all. 4 Gulosity and intemperance, by devising this new way of preparing meat to please the palate the more. Behold, I sand an Angel to keep thee in the way, &c. Cajetan by an Angel here Verse 20. Cajetan. understandeth Moses, but this cannot be, because he brought them not into the promised land, as it is said, this Angel should do; neither can Josuah be understood, because it was not in him to punish them or defend them, but Rabanus 2 Cor. 5. 19. God was in Christ. John 10. 38. He is in the Father, and his name is Jehovah. Jer. 23. 6. Verse 21. will have Josuah meant, who had also the name Jesus in him. By an Angel here the son of God is commonly understood, because it is said, v. 21. My name is in him, that is, to him belongeth the Name {αβγδ}, as to me, for he saith not, I will put my name in him, as it is said of the Temple, but, my name is in him, and obedience to him is urged, and if he be provoked, punishments are threatened from him. And to show, that Christ was this Angel who lead them, and was provoked by them, it is said, 1 Cor. 10. 9. that they tempted him in the wilderness, and Rabanus allegorically understandeth Christ by him. Rab. Menahem upon this place, out of other ancient rabbis teacheth, R. Menahem. that by this word, I sand, is set forth the property of mercies, and this Angel is the Redeemer, who did keep their fathers, Abraham, Isaac, and Jacob, and should likewise keep them, their children. For the Nations which he should cut off, the Amorites, Hittites, &c. see before, Genesis 15. and Gen. Verse 23. 10. 6, 7. Thou shalt not bow down to their gods, nor serve them, nor do after their works, Verse 24. &c. This is often given in charge, as a thing to which God knew they would be most prove, and they must not onely not worship Idols, but break them down, and abolish all monuments of idolatry, Deut. 12. 2, 3. Deut. 7. 5. Numb. 33. 52. Hereupon the Hebrew Canon saith, We are commanded both in the Maimony Treatise of Idolatry, Chap. 7. Sect. 1. land of Israel, and in all places which we subdue, to destroy idolatry and the services thereof, and whatsoever is made for the same. But ye shall worship the Lord your God, and he shall bless thy bread, and thy water, &c. By bread and water, understand generally meat and drink, and so the Verse 25. Chaldee rendereth it. And herein God blesseth us, not onely by sending them, but by making them wholesome and nutritive, when we have but a little; but to such as serve God it is meant here that they should abound. Moreover, Verse 26. Verse 27. freedom from bodily infirmities, increase of posterity, length of dayes, terror to enemies are promised. And I will sand hornets to expel the Hivites, Canaanites and Hittites. How Verse 28. this was fulfilled, see Josuah 24. 12. as it is also promised, Deut. 7. 20. In ecclesiastical history, when the Persians besieged Nisibis, James being Bishop thereof prayed, and flies and gnats were sent in such abundance against the Persians, that they driven them away, and flies were likewise sent before against Egypt. And it may be, saith Simlerus, that three Nations onely are Simlerus. name here, because they onely were subdued by these animalcula, see Jos. 24. 12. I will not drive them out in one year, lest there be a desolation, and the beasts of the Verse 29. field be multiplied against thee, &c. The people of Israel, although they were exceeding many, yet were not enough to fill all that land, wherefore the inhabitants must be expelled by degrees: August. Quest. 17. Judic. But why should this be a reason, Lest the beasts be multiplied against thee? could not God as easily expel the beasts as men? By beasts were figured out sins increasing for want of war. Why they were not brought till now against them, a reason is rendered, Gen. 15. The iniquities of the Amorites are not yet full, and why after this they were deferred 40 years, Numb. 14. they murmured through unbelief, and therefore were kept in the wilderness till they were consumed, all from 20 years old and upward. But when after that time this promise was fulfilled, they expelled not all the old inhabitants in a year, no nor in all the dayes of Josuah, as appeareth, Jos. 13. 1. and Jos. 23. 4, 5. nor in the time of the Judges succeeding him, till the dayes of David and Solomon. Then was this fulfilled, which followeth, v. 31. I will set thy bound from the Red-sea to the sea of the Philistines, and from the wilderness to the river, see 1 Kings Verse 31. 4. And of this slow coming to inherit all, their sins were the cause. Of these bounds and the performance of this promise, see before, Gen. 15. 18. Thou shalt make no league with them, they shall not dwell in thy land, &c. This charge is given, because the Canaanites were a people appointed specially to Verse 32. destruction, but because the reason rendered is, Lest they make thee sin against me by worshipping their gods. Here is a plain ground against leagues with people that are idolaters, that is, leagues of mutual fighting for one another, and against the enemies of one another, and here is a ground against suffering idolaters to dwell in our land: for to us there is the same danger, that there was to them. When Jehoshaphat linked himself with Ahab, he is reproved, 2 Chron. 19. and Amaziah having hired Israelites, idolaters is commanded to sand them away, 2 Chron. 25. 6. And the Prophets condemn leagues Esay 30 31. Ho●. 8. 12. not onely with the Canaanites, but also with the Egyptians and Assyrians. Yet for traffic and commerce a league may be made with such, and being made anciently, it must be kept for the oaths sake, as with the Gibeonites, but for such leagues we must have a care that we do nothing against God. The Allegory made by Rabanus here I will not omit. As Joshuah brought Rabanus. the children of Israel into Canaan, so Jesus bringeth us to the heavenly Canaan, and giveth it before we come actually to possess it. And as they expelled seven Nations, so we by grace expel seven, that is, all manner of sin out of our hearts, not suffering them to dwell any more there, but for 'vice, virtue cometh in place; for lust chastity, for hatred love, &c. And as those seven Nations being the posterity of Ham, had, as tradition saith, expelled the posterity of Shem from thence dwelling in their room, but were now expelled again by the Israelites, who came of Shem; so vices intruding themselves in the room of virtues, when Adam fell, are, when the grace of Christ cometh, expelled. But not all at once, some remaining still for our exercise, lest by want of exercise we should fall into the greater ruin of sins. And the Ferus. bounds of the Church are from the Red-sea, that is, the Jews, to the desert, that is, the Gentiles. CHAP. XXIV. ANd he said to Moses, Come up to the Lord, thou and Aaron and Nadab and Abibus, Verse 1, 2. and the 70 Elders, &c. Nadab and Abihu were the two sons of Aaron, who afterwards for offering with strange fire were destroyed, Levit. 10. 1. But who the 70 Elders were may be doubted, because the great Synedrion or body of Judges and Officers set over the people, seemeth not to have been constituted till afterwards, Numb. 11. 16. But it is not said, that they were then first appointed, but then God put his Spirit upon them, they being appointed before by the Counsel of Jethro, Exod. 18. whereas it may be gathered from that place, that the Rulers then appointed were many more, because they were over thousands, hundreds, fifties, and tens, and the people were 600000; It is easily answered, that the chief of these onely are meant, viz. the Rulers over thousands, whereof there were six over a Tribe, each one being over 8 or 9000, who together make 72, but for the rotundity of the number called the 70, and the rather in remembrance of the number of 70 souls, which was all their company when they came down into Egypt, but from so few they were now thus mightily increased. These with Aaron and his two sons must come up to the Mount, but not to the dark cloud where God appeared, but to stand and worship afar off, and the people must not come upon the Mount at all, and Moses onely must enter into the cloud to speak with God. The 70 Elders were allowed to come so far, as to see the glory of God, v. 9. but Moses alone approacheth nearer, v. 18. Some, saith Simlerus, think this to have been done before, when Moses received the news Simlerus. of the three former Chapters, and to be related here by an Hysteron Proteron, so Ferus calleth this the epilogue of that which was done, Chap. 19. setting Ferus. down in what order they were placed, when God gave his laws; but Simlerus thinketh rather, that this was another calling of Moses and the Elders to come up about the instructions touching the Tabernacle. I subscribe rather to Ferus, because at the Lords first coming down upon the mount, the order how the Priests, and Elders, and the People were placed, is not particularly recounted, and yet the Priests coming near is spoken of, vers. 22. ch. 19. and therefore what was then wanting is here supplied. And thus these words agree best with that which followeth, vers. 3. Moses came and told the people all the words of the Lord, and all his judgements, whereas between the assigning of the place to the Priests, Elders and People, and this, nothing was done, wherefore those words may better be red, The Lord bad said to Moses, vers. 1. that is, before the giving of the Judicials, and the giving of them being now ended, he came and told them to the people. In that it is said, He said to Moses, Come up to the Lord, Ferus noteth more persons in the Trinity implied, he, that is, God the Son said, Go up to God the Father. In that Moses onely entereth the cloud, but others are set further off, yet some nearer then others: it is not amiss observed, that amongst men there are divers degrees of the knowledge of God, so Nazianzen: and every one must consider the measure of his own understanding, and not aspire as Nazianzen. one more enlightened, so Rabanus, meaning doubtless aspiring after the office Rabanus Maurus. In praecipitium pedem ponit, qui mensurae suae limitem discretè non attendit. Simlerus. Ainsworth. of teaching, when his knowledge is not sufficient for it. For he putteth, saith he, his foot upon a precipice, that doth not discreetly attend to the limit of his measures. But more to the purpose, they that say, The Law perfectly setting forth the will of God, and so coming close to God is typefied in Moses, and by the Elders, Priests and People, such as are under the Law, who are brought towards God hereby, and some nearer then others, yet none have entrance hereby given them, where he is, for this is onely by Evangelicall Grace. See Heb. 10. 19, 22. 1. 18, 22. The Elders were brought hither, that they might be witnesses of the Divine Glory to the rest of the people, to move them to the more reverence. Then Moses came and declared all the forementioned laws unto the people, and they promised all due obedience, and Moses wrote them in a book, and built an altur Verse 3. Verse 4. under the mount, and sent young men to offer burnt-offerings and sacrifices of peace, and about the altar he set up twelve pillars, according to the number of their tribes. Verse 5. By these twelve pillars haply, saith the scholastical History, twelve Altars are to be understood, or rather an Altar consisting of twelve stones, in each of Scholast. histor. which the name of a Tribe was written, and the young men sent to do sacrifice, were Nadab and Abihu, whom God meant to make his priests. But that Exposition is better, whereby the Altar is expounded to be one set up, to set forth God on the one part, and the twelve pillars to be twelve stones, Ainsworth. Calvin. Simletus.. Ferus. as also the Septuagint render it, to represent the people on the other part, because here was a Covenant entered into by the people with God, and therefore the pillars are spoken of, as set up by themselves, and that stones were used for pillars, see Gen. 28. 18, 22. chap. 31. 45. chap. 35. 14. And the young men were some of the first-born, who were then the Priests of God till the Levites were appointed, and therefore the Chaldee rendereth it, The first-born of the children of Israel. Here were all things pertaining to a Testament and the ratification thereof, saith Ferus, the testator, the heirs, the legacies, the writing, witnesses and confirmation by death. For God was the testator, Israel the Heir, the land of Canaan the legacy, the Book now made by Moses the Writing, the Altar and Pillars the Witnesses, and because God the testator is immortal, a Sacrifice is killed. And thus likewise is it with the New Testament. For the words declared and written by Moses, both the scholastical History, and Ainsworth, and Rabanus say, that the judicial Laws onely are meant, because the moral were written in Tables of ston. But Simlerus saith, that some are of opinion, that all the words Simlerus. from the beginning of Genesis hitherto were now written, and he thinketh, that from the beginning of the twentieth Chapter of this Book hitherto, all was written. And this is most probable, because when this is recorded, Heb. 9. 19. it is said, Every precept, according to the Law. As for the writing of the moral Law in the Tables of ston after this, with Gods own hand, the other news were also appointed to be written by Moses again, Exod. 34. 27. and therefore if from the after writing it would follow, that the moral Law was not written now, it will likewise follow, that neither were the Judicials written at this time; wherefore it is to be held, that all was now written, and this book was the Testament so much celebrated, Ezech. 16. Psal. 73. Psal. 77. Psal. 24. Dan. 3, &c. because if the Judicials onely had been written, and not the Morals, the people should have been most solemnly bound to the observance of these and not of them, which is absurd. How this passage mentioned, Heb. 9. 19. may be reconciled with the present relation, see my Exposition upon that place. And Moses took half the blood, and put it in basins, and half he sprinkled upon Verse 6. Verse 7. Verse 8. Ferus. the altar. Vers. 8. And he took of the blood, and sprinkled it on the people. This division and sprinkling of the blood was made, saith Ferus, to confirm the Covenant on both parts, half was sprinkled upon the Altar for God, because he is a Spirit, and cannot be sprinkled, and half upon the people: this being as much in effect, saith the scholastical History, as if he had said, So let his Scholost. hist. blood be shed, and him perish, that keepeth not, and doth not according to this Covenant. And to the same end Joshuah and Samuel afterwards in ratifying the Covenant took water and poured it out, to show, that as water being poured out, nothing remained in the vessel; so they that kept not the Covenant should perish utterly, and all their posterity, none of them being let to remain; and this custom of confirming a Covenant with blood was used anciently by the Heathen, an hog being slain, see before, Gen. 15. Mystically Rabanus. Simlerus, &c. the sanctification of our Altar, Christ Jesus, and of us his people by his blood was hereby set forth, as the Altar and people were now also by this blood sanctified, as is taught, Heb. 9. 18, 23, &c. and vers. 13, 14. also Hebr. 10. 10. The blood of Christ doth both ratify the Covenant of the New Testament, and sanctify all things. Then went up Moses and Aaron, Nadab and Abihu, and the seventy Elders, and Verse 9. Verse 10. they saw the God of Israel, and there was under his feet as it were▪ a paved work of Saphor ston, and as the body of Heaven in his clearness. After the Covenant betwixt God and the people thus ratified, to purchase more authority to Moses, and to confirm the people in their obedience, this is further done, as was appointed, vers. 1. They saw God, that is, as they were capable, some sign of Exod. 33. 20. John 1. 18. 1 Tim. 6. 16. his glory, for no man shall see God and live; and Moses after this desireth it, as a special favour, that God would show him his face, which is not granted, whereby we may gather, that neither he nor they with him did now see any more, but as it were a representation of the inferior parts of his Glory: and therefore the Septuagint to express this red it, They saw the place where God stood; and the Chaldee, They saw the glory of God. But it will be objected, they are said to have seen God, and Moses is said afterwards judge. 13. August. Deus illis apparuit, non tamen sua naturâ, said quâ specie volvit, multi viderunt, said quod voluntas elegit, non quodnatura formavit, viderunt cum homines quando volvit, in specie, quâ volvit, non in natura, quâ in semetipso etiam cum videretur, latuit, &c. to have talked with God face to face, and of other holy persons it is said, that they feared, because they had seen God, they should die, as Manoah. Sol. Hereby is meant nothing else, but that they saw some similitude representing his Glory in some sort, and that appearance was called God, because therein the Divine Glory was in some sort seen. God indeed, saith Augustine, appeared unto them, but not in his own nature, but onely in what shape he pleased, they saw, but what his will choose, not what nature formed; men saw him, when he would in that shape wherein he would, not in his nature, wherein he lay hide in himself even when he appeared: For the Divinity was not turned into these forms, when it assumed them, but appeared under them. And this very appearing in divers forms to the Ancients, shewed that God was never seen of them, as he is, seeing the nature of God is most simplo, one onely and immutable. Yet God was truly seen in Christ, in whom the nature of man was taken into the unity of the God-head in person, so that he whom the Apostles saw, and we shall see, is the true God, and our Lord. Again, we can see nothing with our bodily eyes but a bodily substance, such as cannot be, for then he should not be infinite, he is a Spirit, whose Image is the inner man renewed, which cannot be seen. Therefore when Moses is said to have talked with him face to face, it is not to be understood any otherwise, but in opposition to the revelations made to other Prophets; for to him things were revealed more plainly, which pertained to God, to others more obscurely, and to be more familiarly acquainted with the will of God is to talk with him as it were face to face. In that so glorious Calvin. Ferus. an appearance was under his feet, we may gather how infinitely glorious the Lord is. And more particularly, that the earth set forth by a sapphire ston, and the Heaven by the similitude of the clearness of Heaven are his footstool, so Ferus, who also saith, that the children of Israel were set forth by the sapphire, whose servitude of body in Egypt was changed into liberty of spirit, but chiefly the solidity, purity, and altitude of that Kingdom was signified, wherein it is promised that we shall see God. And of this last Augustine August. quaest. 102. in Exod. speaketh also, and it was doubtless the chief thing intended in this apparition. And whereas it followeth, Upon the Nobles of the children of Israel he laid Verse 11. not his hand, and they saw God, and did eat and drink; he saith, De Electis Israel non dissonuit nec unus,& apparuerunt in loco Dei,& manducaverunt, &c. By the Elect being meant these Elders representing the Elect, and Moses, Aaron, Nadab and Abihu setting forth the four parts of the world, because they are four, &c. which I spare to add, because both the reading and Allegories made here by him pass my understanding. To return again to the sapphire, the Hebrew is brick of sapphire, that is, sapphire hewed and squared like Ainsh orth. brick, wherewith it seemed to be paved under his feet: thus also the Septuagint red it. The sapphire is a very precious transparent ston, of the colour of the sky, and the form of it like brick might aptly remember them of their past servitude, when they wrought in brick, and foreshow that the foundation of Gods Church, to be which they were now called, should be in authors, Esa. 54. 11. and that the polishing of the Saints should be with authors, and that the throne of God was now to their comfort erected amongst them, wherefore the Heaven in the clearness is also spoken of, because the clear Lament. 4. 7. Heaven signifieth Gods favour, and the cloudy his displeasure, Jer. 4. 23, 28. Zeph. 1. 15. Thus Ainsworth. For Nobles, some red Princes, and some Select, with Augustine; the Vulgar latin, supper eos qui procul recesserunt, whereupon the scholastical Scholast. histor. History saith, Neither laid he his hand upon them that were far off in the tents, that is, he hide not himself, but they seeing the Majesty of the Lord, although not him, did joyfully eat and drink, and feast. But the word {αβγδ} signifieth, nigh to, and of this cometh {αβγδ}, which is here used, signifying Great, Honourable, or Noble, and to lay the hand, when it is spoken of God, is commonly put for striking or punishing, as Nehem. 13. 21. Psal. 55. 21. So the Chaldee, They had no hurt; and the Septuagint, Not one of them was dismayed. These chosen men then that came up with Moses are meant, and not the common sort left behind, they coming not through temerity, but by Gods call, had no hurt or terror, but rejoiced as if they had eaten and drunk, saith the Chaldee Paraphrast. And in the book called, ell shemoth rabbah, They fed their eyes with the brightness of the Divine Majesty, Chaldee Paraphrast. Luke 22. 30. and in this sense Christ speaketh of eating and drinking at his Table in his Kingdom. This, that God smote not these men who saw his glory, is noted, because it was a common received opinion, that whoso did see God should die, and indeed when the mountains melt before him, what is man that he should be able to stand? It was therefore a singular favour that these had no hurt, but lived and were well; to express which it is said, that they did eat and drink. Calvin thinketh, that their eating part of the Sacrifice before spoken of with joy in feasting, according to the manner, is here meant. Calvin. Ferus is for both the forementioned Expositions, as sound men and unhurt Ferus. they were able to eat and drink, and were so far from being affrighted at this heavenly vision, that they had joy thereof, as if they had been at a feast. Simlerus mentioneth an Exposition of some, and so doth Calvin also before him, that by Gods not laying his hand upon the Princes is meant, that he bestowed Simlerus. not such a measure of his Spirit, as to sustain them without food, as he did upon Moses, to express which it is said, that they ate and drunk, whereas Moses did not in 40 dayes, Chap. 34. 28. But this is far fetched, and the phrase is not used any where else in this sense; the plain meaning, as I take it, is that Aaron and the rest of the chief, when they had seen this glorious vision, went back again alive, and ate and drank, as in times past, there coming no hurt unto them hereby. For they are immediately appointed, when the people had any matter to hear it, v. 14. which could not be, unless they returned amongst them, who might not come but to the foot of the Mount, and how else could Aaron have made them that Idol the melted Calf in the absence of Moses? Chap. 32. And the Lord said unto Moses, Come up into the Mount, and be there &c. v. 13. Verse 12, 13 And Moses rose up, and his minister Josuah and he went up. Here Josuah not hitherto spoken of is said to have gone up with Moses, but by and by he is hidden again, and it is not said that Moses with him went up, but Moses went up; but when Moses had received the two tables, he appeared with him again, Chap. 32. 17. Saint Augustine both inquireth what may be meant hereby? August. in Exod. quaest. 103. and answereth, that Josuah typified Jesus, or the New Testament, which was hidden, as it were, when the old was made, but afterwards appeared to such as understand, because in the figures of the law Jesus is found to have been set forth. The scholastical history saith, that Josuah went up with Moses, but Scholast. histor. Matth. 5. 17. was again sent down to a plain place, there to wait for the coming back of Moses. The name Josuah was not now given to this man, but afterwards, Numb. 13. 16. and therefore he being called so here by a Prolepsis, it is probable John 5. 46. Rahanus Maurus. Ferus. that there is this mystery in it; see also the same name used once before, Chap. 17. 9. For Jesus, as joshuah, was as minister to Moses, because he served in obeying his Law and fulfilling it, and he was with him, because taught and figured out by him divers ways, for Moses, saith he, spake of me: so Rabanus. Ferus saith, that Jesus was his minister also, because he followed him, and these two went up to receive, the one the Old Testament, the other the New: for both were given in a mount, see Math. 5. to show the altitude both of precepts and promises. Beda saith that Moses received the Law upon the top of Beda. the Mount, which he was to teach below to the people, and Jesus taught upon a mount, that both Law and Gospel might be reverenced as divine and sublime: but the law was given to Moses alone, but the precepts of the Gospel to many, because the Law was then given to one people onely, but the Gospel was to be preached to all Nations, which was also signified by the Spirits coming down in fiery tongues, and enabling to speak in all languages. And he addeth, that God saith, He will give him the Law in Tables of ston, Acts 2. which he should teach to the people, to show, that nothing else is to be taught but what the Lord hath taught and commanded to be observed, and in the observation whereof he would have us come to eternal life. And these news Quia in cordibus electorum fide fortibus, fixâ intentione custodienda firmavit, quorum exempla cum nobis imitanda proponit, quasi scripta in lapide statuta suae legis ostendit. Calvin. were written in tables of ston, because in the examples of the faithful strong in their hearts by faith, they are propounded to us to be imitated. Calvin thinketh, that joshuah was with Moses, till the seventh day, but then Moses went alone into the cloud, v. 16, 17. and for the writing in tables of ston, that the perpetuity of this Covenant was set forth hereby, objecting against that of Augustine, who saith, that the law was written with Gods finger in tables of ston, to show, that by the Spirit the law is written in the heart, because these tables were broken, but the grace of regeneration by the Spirit continueth to the end. But what if we shall say, that mans heart is set forth, as he was by creation by these first tables, and by the next, as he is by corruption, till by the Spirit the law is written in his heart again? And he said to the Elders, Tarry ye here, &c. He meaneth not, as Calvin Verse 14. well noteth, and as I touched before, that they should keep fixed to that place, but stay aloof from the top of the mount, to which he must go, because he committeth the care of the people to them, Aaron and Hur in his absence. Who this Hur was, see before, Exod. 17. 10. See, saith Ferus, here the care Ferus. of Moses, although he were called away to talk with God, yet even in this time he neglecteth not the people, to the shane of those that are careless. And Aaron, saith he, figureth out Christ, and Hur signifying fire, the Holy Ghost, to whom we must always resort for direction and assistance in our need. And Moses went up into the Mount, and the cloud covered the Mount, &c. And Verse 15, 16 the seventh day he called unto Moses. God is as a consuming fire, and therefore Moses could not endure his presence without a cloud interposed; so when Christ was transfigured upon the mount, a cloud overshadowed the Apostles, Matth. 17. 5. and he stayed six dayes before he was called, to show, that we must straight the Lords leisure, and that upon the seventh day, that is, the time of the heavenly Sabbath, we shall all come and be where the Lord is, and when he pleaseth and not before, we shall have his hidden mysteries revealed unto us. And the sight of the glory of the Lord was as a devouring fire in the top of the Verse 17. Mount in the sight of the children of Israel. By the appearance of fire was shewed the sanctity and purity of the Lord, before whom none iniquity can stand Simlerus. any more then stubble before the fire; and all Israel saw this, that they might be the more deterred from sinning against his laws, Heb. 12. 28. And Moses was in the mount 40 days and 40 nights. All this time he fasted, Deut. Verse 18. 9. 9. and Elias likewise, 1 King. 19. 8. that in them it might appear, that Christ was a true man, although he went thus long without eating or drinking. Now Moses proved in himself what was afterwards said, That man liveth not by bread onely, but by every word that proceedeth out of the mouth of God, seeing he was all this time sustained by the words of God only, whereupon he fed as it were upon Nectar and Ambrosia. CHAP. XXV. SPeak to the children of Israel, that they bring me an offering of every man that Verse 2. Verse 3. bringeth it willingly with his heart. Verse 3. And this is the offering which ye shall take of them, gold, silver and brass, &c. This of the order taken by the Lord for the building of the Tabernacle is placed by Calvin next unto the 20 Chapter, because, saith he, the Tabernacle Calvin. was set up before the giving of the Tables of ston with the Commandements written therein, as appeareth, Chap. 33. But although it were so, I see no reason to invert the order followed by Moses, because howsoever these laws were not given in writing till the Tabernacle finished, that is, written with Gods own hand, yet they might be written and red over together with the judicials by Moses immediately after the Lords first delivering of them, Chap. 24. 4. The word translated, offering, is Theruma, an elevation so called, because that which was offered to God, was wont to be lifted up on high, Exod. 29. 27. the Septuagint render it, first-fruits, the Chaldee a separation, and properly it may be turned, an heave-offering, but the word is also taken for any thing separated and given unto God, Ezech 48. 8, 9, 10, 20. Touching the metals, brass, silver and gold, they were the purest and the Ainsworth. most glorious of any growing in the bowels of the earth, and hereby is set forth the glory of the Church under the Gospel, Esa. 60. 17. For brass I will bring gold; for iron, silver; and for wood, brass. And therefore the Church to come with her head Christ, was certainly figured out by this Tabernacle, and the materials thereof. For Christ, saith Ferus, was not then revealed in the Ferus. flesh, and yet by him alone salvation was to be attained, and therefore sacred Rites were then ordained to shadow him out, and to declare that darkly touching him, which is now plainly preached: so that these Rites were as public sermons and promises of him, whereby faith might be conceived, nourished and confirmed. That these Kings were figurative, appeareth; because it was said to Moses, According to that pattern which I shall show unto thee, and again, Make all according to the pattern which was shewed thee in the Mount, which pattern was not earthly, but heavenly, Christ and his Church and Gospel; and accordingly Saint Paul speaketh of all things about the Tabernacle as figurative, Heb. 8. 5. God then shewed Moses heavenly things before that he made earthly, and he shewed them not by external vision, but speaking familiarly to him, as one friend speaketh to another; and therefore he could not but as to a friend impart to him his chief secret by man to be known, viz. the future heavenly Priesthood of his son Christ. And as God chiefly respected the Messiah to come in prescribing this Tabernacle and service; so he would 2 by outward glorious things draw the mindes of a rude people to his service. 3 Because they were prove to idolatry, wherein there was outward pomp, he would have external glorious things used in his service, that hereby being taken up they might be kept from that. Lastly, he would have an offering from them, when as he needed none of their offerings, to show, that although the heart be the thing which God onely regardeth in his service; yet because we have all outward things from him also, he will be served even hereby in acknowledgement, that he is the fountain from which they all flow. To come more particularly now to the things which they must offer; gold, silver and brass are spoken of in divers places, to signify excellencies in divers men and things, as Lament. 4. 2. Dan. 2. 32, 38, 39. Revel. 1. 20. Psal. 12. 7 19. 10. Prov. 8. 19. Ezech. 40. 3. Zach. 4. 12. 6. 1. By gold, saith Rabanus, here is figured out, wisdom, in the brightness whereof he shineth that hath a right faith, and so he maketh an acceptable Rab. Maurus. offering to God, and we offer silver, when confession is made with the mouth to salvation; and brass, when we divulge the same faith by public preaching. And blue, purple and scarlet, fine linen and Goats hair. 5 rams skins died Verse 4. read, &c. He offereth blue that lifteth up his heart to heaven, and purple that subjecteth his body to sufferings, and scarlet which is twice died, that burneth with a double love in his heart, of God and his neighbour; and fine linen, 5. that feeleth the chastity of the flesh; and Goats hair, that putteth on the garments of repentance and mourning; and rams skins, when the leaders of the Lords flock are baptized in their own blood for his sake; and Badgers skins, that hope after death to have spiritual bodies in heaven; and 6. Shittim-wood, that purging out the thick bushes of sins do serve the Lord onely with a pure soul and body. Oil for the lights is offered, when we shine in the fruits of charity. And spices, for anointing oil and for sweet incense, when we 7. diffuse the example of our good life and deeds far and wide. And Onyx-stones and stones to be set in the Ephod, &c. when we bear the rare virtues and miraculous works of the Saints in our hearts, set forth by the breastplate, and, as it were, upon our shoulders, to be seen by others, set forth by the Ephod, worn upon the shoulders. Thus Rabanus, but Origen maketh silver and precious stones, a type of preaching; brass, of patience; incorruptible wood, of incorruptible chastity; fine linen, of virginity; scarlet, of the glory of confession; purple, of the brightness of charity; blew, of the hope of eternal Origen. hom. 9. in Exod. life; and as the Church in general, so he saith, every Christian in particular is as the Tabernacle, and therefore ought to be adorned with these graces. It is to be noted, saith Rab. Menahem here, that no iron was amongst the stuff of the Tabernacle: and 1 King. 6. 7. no iron tool was heard, when Solomons Temple was built. But what may hereby be signified, he saith not, R. Menahem. onely Dan. 2. 40. Iron is made a type of contrition and destruction under the fourth Monarchy, and 1 King. 8. 51. the servitude of the children of Israel in Egypt is called the furnace of iron, so Psal. 107. 10. iron is joined to affliction. Wherefore it may be thought, that no iron is spoken of to show, that those hard times were now past, and should be no more, if they would serve God before his Tabernacle, but they should live prosperously and comfortably. Yet it is to be noted, that David prepared iron for the Temple for works of iron, 1 Chron. 29. 2. Touching the colours here spoken of, although it be not said, what blew or purple or scarlet they should bring, yet it seemeth by that of Saint Paul, Heb. 9. 10. where it is spoken of scarlet wool, that wool of all these colours is to be understood, so likewise the rabbis, see Maimony Maimony. Scholast. histor. calleth it Setam hyacinthini, purpur●íque coloris. Treat. of the implem. of the Sanctuary, Chap. 8. Sect. 13. The blew or sky-coloured was of great account, and used by Princes, and herewith they clothed their idols, and with purple, Jerem. 10. 9. easter 1. 6. Ezech. 23. 6. The purple likewise was a precious colour, Dan. 5. 7. easter 8. 15. it had the name from a shellfish called a purple, being like to an oyster, having a liquour in it, forthwith this colour is died. scarlet in Hebrew is {αβγδ}, so called, because it was twice died, of the excellency of this colour, see Jerem. 4. 3. Lament. 4. 5. Matth. 27. 28. Now because after these three colours, silk is spoken of, Simlerus thinketh Simlerus. that silk of all these colours is meant, but that is name as a distinct thing, and therefore I rest rather in that which hath been already said. Yet there are that think the silk here name, or fine linen, in Hebrew called {αβγδ}, to have been a silken cotton, which grew upon a certain shrub in Egypt, called Scholast. histor. Est genusligni Aegyptii molle& candidum. Plin. Xylon or Gossipion, whereof fine soft linen stuff was made, being much used by the Priests of Egypt, and this cloth they used to die into blew, purple or scarlet, of this Pliny receiveth, lib. 19. chap 1. The Hebrew rabbis say, what place soever speaketh of {αβγδ} or of bad, it is flax or bysse. Maimony. And if we understand these colours of wool thus coloured, as was said before, we must understand it of that which was very fine and pure, and so apt to make the richest clothes. These colours, saith Ainsworth, do well set Ainsworth. forth the blood of Christ, because blood sometimes floweth out of the body in all these colours, and of purple in particular Homer speaketh, saying, {αβγδ}, and Virgil, Purpuream animam evomuit; and silk, saith he, here is a stuff white, pure and bright, having the name byssus, from whiteness, Homer. Iliad. 5. Virgil. Aeneid. 9. and is used to signify the graces and justifications of the Saints, Revel. 19. 8, 14. Ezech. 16. 10. For goats hair, Hebrew is {αβγδ}, onely signifying goats, but hair must necessary be understood; and therefore it is supplied by the Septuagint, the use of this hair was to make a covering for the Tabernacle, Chap. 26. 7, 13. and this, although a thing of little worth was appointed Ferus. to be offered, to show, that the poor as well as rich may have an interest in Gods Tabernacle, and bring somewhat to the building of it, and be accepted; for it is not the quantity of the gift which is respected, but the heart of the giver, the poor widow that cast into the treasury of the Sanctuary but Luke 21. two mites, is said to have cast in more then all the rich bringing great gifts. rams skins read, saith the scholastical History, are called Parthian skins, Scholast hist. because they used to die them read, and first invented to put them into this colour; Badgers skins, these the Greek rendereth Hyacinth or blew skins, but the word Tachash here used signifieth a beast, of whose skin fine leather for shoes was made, saith Ainsworth, and is not name any where else, but Ezech. Ainsworth. 16. 10. and from hence cometh the German word Tachs, and the latin Taxo a Badger: but there seemeth to be a difference, because the badgers skin is not used for shoe-leather, and the Tachash here spoken of was held by the Jews to be a clean beast, which the badger is not, and therefore he readeth it, Tachash skins, the rabbis understand a beast having many spots, called therefore by the Chaldee, Sas gona, gaudens coloribus: These skins were for the upper covering of the Tabernacle, Chap. 26. 14. Shittim wood, this, saith the scholastical history, is the wood of a three like unto a white thorn in the Scholast. histor. Est levis. lignum, éstque imputribile& incremabile. leaves, and is most light, and never rotteth, neither is it combustible. The Septuagint render it asepta, that never rotteth, it is thought to be a kind of Cedar, of the Shittah-tree, see Esa. 41. 19. where onely it is spoken of again, Sethim, saith the scholastical history, is the name also of a mountain and of a Region. If it were a kind of Cedar-wood, as is most probable, Solomons 1 Kings 6. Targum in Canon. c. 1. v. 17. Temple was built of the same, and the rabbis say, that the King, Christ shall build the house of the Sanctuary of fairer wood, even of Cedars taken out of Paradise. Oil for lights, and spices, &c. For Onyx stones, the Chaldee rendereth it, Beril; of the Onyx, see Gen. 2. 12. and of the Beril, Revel 21, 19, 20. for, stones to be set in the Ephod, Hebr. is, {αβγδ} filling stones, because the hollow places in the gold upon the Ephod were filled herewith. Touching Exod. 28. 17, 20. Calvin. the mystery of all these, Calvin also consenteth, that by the Tabernacle the Church was figured out, and that the divers gifts offered show the divers gifts required in divers for the building of the spiritual Church of Christ, and whereas some bring nothing but goats hair; others, who are greater, gold and silver and precious stones: this sheweth, that as the most glorious and excellent, so the meanest gifts are useful, and for the edification of the Church, and therefore not to be contemned. And they shall make me a sanctuary, that I may dwell in the midst of them. Verse 8, 9. 9 After the likeness of the tabernacle, that I shall show thee, &c. There are four things, saith Ferus, then requisite about the service of God. 1 A place. 2 Vessels. 3 Ministers. 4 Sacrifices, and therefore the Lord doth accordingly appoint them all. Touching the place, à Tabernacle or Sanctuary must be Scholast. histor. made, that God might therein dwell amongst them, that they might not need to come back to seek him in the mountain, saith Comestor. This of Gods dwelling amongst them is promised, to stir them up with the more cheerfulness to bring in their cost. But when it is said, That I may dwell amongst them, nothing else is meant, but that they might have amongst them, an outward symbol or sign of Gods presence, unto which resorting to seek unto him, and to offer their service, they might find to their comfort, that they were not without his gracious presence: to this effect Calvin. For God is Calvin. infinite, and the Heaven of Heavens cannot contain him, and therefore to speak properly, he dwelleth not in any house made with hands, but onely is said so to do, for the manifestation of his glory, and the revelation of his will there; and because as a potent King in the midst of them, he protected them whilst they had his tabernacle with them, and worshipped him rightly before it. And all things about it, and the Tabernacle itself must be made according to the pattern shewed him by the Lord, to intimate, that in all the worship of God, and in all things pertaining to it, we must not follow our own inventions, but go according to the rule of Gods holy will. And they shall make an ark of Shittim-wood, two cubits and an half shall be the Verse 10. length thereof, and a cubit and an half the breadth, &c. The word translated Ark here is {αβγδ}, and an Ark Noah was bidden to make before for another use, expressed by the word {αβγδ}, but this was nothing else but a chest, and therefore the chest or coffin wherein the bones of Joseph were put, is also called by the same name {αβγδ}, Gen. 50. ult. In Greek, as in other languages, there is but one word used to express that of Noah, Heb. 11. 7. and this Heb. 9. 4. but the Greek Translation here hath it, the Ark of the Testimony. Of the matter whereof, viz. Shittim-wood, enough hath been said already. For the length two cubits and an half, Josephus saith, that a cubit was two palms, Joseph. and so the length was five palms, and the breadth three, and so was the height. Ainsworth saith, that a cubit was six hand-breadths, or a foot and half, Ainsworth. and so the length was 4 foot& an half, or a yard& a quarter, or if the cubit of the Sanctuary be understood, which is more likely, it was somewhat higher,& likewise we are to hold of the other dimensions. See of cubits upon Gen. 6. 13. And thou shalt cover it with pure gold within and without, and shalt make upon Verse 11. it a crown of gold round about. The Septuagint, Golden wreathen waves round about, this was both for ornament, and to join close above to the foresaid corner. Tremelius rendereth it, Limbus anreus. The scholastical History saith, Ad modum labii, quod in mensis& scacariis fit. Tremelius. Scholast. histor. Verse 12, 13 Verse 14, 15. Maimony Treatise of the Instruments of the Sanctuary, And thou shalt cast four rings of gold for it, &c. These four rings were to be fastened to the four corners of the Ark, and into them four bars being put, it was carried hereby, and it is said, that these bars shall not be removed from it. By these bars the Levites are appointed to bear the Ark, Numb. 7. 9. upon their shoulders, and it is commanded that they should never be taken out of the rings, that they might always be put in mind of their duty to bear it, and not for a time onely. The Hebrew Canons say, when they bare the Ark, they did it with their faces one towards another, their back-parts being all outward. And thou shalt put into the ark the testimony that I shall Verse 16. give thee. Heb. 9, 4 This Testimony is said to be the two Tables of the Covenant, that is, the two Tables wherein the ten Commandments were written, and the Covenant made by the people with God to serve and obey him, and his Covenant with them to be their God, and to bless them in all things, Ch. 23. 15, &c. Chap. 24. 3, 4, &c. And for this name of the Covenant given hereunto, the Ark is called the Ark of the Covenant, Numb. 10. 33. and that the Covenant was written herein, see Exod. 34. 28. and for this name, Deut. 9. 9, 11, 15. These Tables were also called the Tables of the Testimony, Exod. 31. 18. and the Commandements are the Testimony, because if they should not keep but sin against them, they should be a testimony to the condemnation of a people so disobedient; and for this name of Testimony given to the law, the Ark wherein it was put is called the Ark of the Testimony, Exod. 38. 21. As here, so 1 King 8. 9. it is said, that nothing was in the Ark, saving the two tables, but Heb. 9. 4. a pot of Manna, and Aarons rod that budded are said to have been there also. How this is to be reconciled, and what is signified by these things, see my Commentary upon that place. This placing of sacred things in an Ark was imitated afterwards by the Heathen, for they carried the mysteries of their gods in coffers, as Apuleius saith, and Alb. Tibul. in Apul. asin. aur. lib. 11. Alb. Tibull. whom there is such a passage, Et levis occultis conscia cista sacris. And hitherto one of the four sacred things appointed to be made, the Ark with the dimensions and form and bars thereof hath been set forth; now followeth the mercy-seat, the table of showbread and the golden Candlestick, other distinct things about the Ark to the end of this chapter. But before I come to speak of them, the mystery of the Ark is to be declared. That this Ark was made for mystical signification, all agree, and if any should deny it, the authority of the Apostle approveth it. Yet Calvin will not have every Heb. 9 5. Calvin. particular thing mystically and spiritually understood, but onely that so sumptuous an Ark was made to lay up the testimony in, to show the excellency thereof. But by this saying of the Apostle, Heb. 9. 5. Of which things we will not stand to speak now particularly: it is plain, that every particular is to be spoken upon, and mystically expounded. The Ark then was a type of Christ first and chiefly, Heb. 8. 2. Chap. 9. 11. John 2. 19. and then of the Church in general, Heb. 10. 21. and in particular, Heb. 3. 6. 1 Tim. 3. 15. and lastly, of every Christian, 1 Cor. 6. 19. so Ainsworth. That touching Christ is excellently set forth by Ferus thus The Ark did manifestly figure out Christ, especially Ainsworth. Ferus. in regard of his humanity. For as most precious and holy things lay hide here, so in him were hidden all the treasures of wisdom and knowledge; and God dwelled here, so the divinity dwelled in him bodily. And as this was made of imputrible wood, so the flesh of Christ saw no corruption. Again, as the measures of the Ark were all human, or the measures of a man, so Christ taking flesh revealed himself to us every way, that man is capable of knowing any thing, to the eyes being seen, to the ears being heard, and to the hands being handled. Again, as the Ark was overlaid with gold within and 1 John 1. 1. without, so Christ outwardly shone by miracles, and inwardly by divine wisdom. The crown upon the Ark was a figure of his divine nature, as a round thing wanting beginning and end, and most glorious as a crown of Gold, and it figured out also the Majesty of his Kingdom. The four rings, by which the Ark was carried, the Preachers of his Gospel, who carry him about by preaching in the four quarters of the earth, and in that the bars must always remain in these rings, that the Preachers must ever abide in the publishing of Christ onely and not of themselves, seeking his glory and not their own, as Paul desired to know nothing but Christ, and saith, None other foundation can 1 Cor 2. 1 Cor. 3. any man lay. If any seek themselves in their preaching, or set up others, they pluck the bars out of the rings; And hereby also was signified, that the Preacher should be always ready to set forth the Gospel. The law was put in the Ark, to show, that Christ is the fulfilling of the law, and Manna to show that he is the true bread that came down from heaven, and Aarons rod budding, to show, that although he died, yet he should, beyond all expectation, spring forth again. Lastly, whereas no sacrifice was to be offered, but before the Ark, this signified Christ to be the onely sacrifice, and that no act of divine worship done out of him can please God, and whereas death is threatened to those that use the Ark unreverently, and was afterwards inflicted upon Uzzah, and the men of Bethshemesh; this figured out the destruction of those that should abuse Christ, as Ananias and Sapphira, Judas and the Jews, &c. according to that, He which falleth upon this ston, shall be broken in pieces. Again, as Simlerus hath it, Christ, as the Ark maketh God present Simlerus. amongst us, who were far separated in our sins, and his rod buddeth in the midst of persecutions, approving the ministry sent out by him to be of God. Rabanus saith the same with Ferus in all things, but onely that in speaking Rahanus. upon the dimensions of the ark, he saith, the length two cubits and an half, setteth forth the long suffering of the Lord, and his kindness, in that the came amongst us with two, Preaching and operation, and the half cubit setteth forth the slowness of his Disciples to understand and believe, the breadth, the breadth of his charity, and the height, the hope of future elevation to glory by him, and he applieth also particularly the one cubit, and the half, but I pass this over as too much strained. For the crown, he maketh that better then Ferus, a type of the crown of glory, set upon the head of the man Christ Jesus. For the four rings he saith well also, that they typified the four Gospels, and their being placed at the four corners of the Ark, their propagation to the four parts of the World, and the bars figure the Preachers who must never have their mindes off from the sacred Scriptures, or their hands from actions prescribed therein, as the bars must never be out of the rings. Lastly, the Testament is put in the Ark, to show, that we must believe onely those things touching Christ which are revealed in the holy Scriptures, and that he had the full knowledge of all divine laws in him. And thou shalt make a mercy-seat of pure gold, two cubits and an half shall be the Verse 17. length thereof, and a cubit and half the breadth thereof, &c. Hitherto one of the implements or vessels of the Tabernacle hath been set forth; now followeth another, viz. the mercy-seat, the word translated mercy-seat is {αβγδ}, signifying, as Tremelius saith, in the primitive, expiare, or illinere, or linimento Tremelius. tegere; it is put, Gen. 6. 14. for covering or plastering over. The Septuagint render it {αβγδ}, a propitiatory covering, and so doth Tremelius, propitiatorium operculum, and by the name {αβγδ}, it is called, Heb. 9. 5. This propitiatory covering must be made not of Shittim-wood, as the Ark, and covered with gold, but it must be all of pure gold, of the same length and breadth of the Ark, because otherwise it would not have covered it all over. And the name covering and propitiatory do both aptly agree unto it, because hereby Gods glory was as it were covered, when he talked with Moses, as by the cloud, for this was the first end of making it, that God might from hence commune with Moses, v. 22. and because it was a sign of Gods favour to the children of Israel covering and protecting them from danger. This was certainly also a figure of Christ, who is called {αβγδ}, a Propitiation for our sins, 1 Joh. 2. 2. Rom. 3. 25. and that by his death, so that hereby we come to have all our sins covered, as by a true propitiatory covering. As the Ark then figured out Christ in his incarnation, so the Mercyseat Ferus. figured out Christ in his passion, and the same length and breadth, as great an intention of his charity towards us in his passion, as in his incarnation, it was all of gold, to show that his death was most precious, it was called a propitiatory covering, to show that God is through Christs death propitious and favourable to us, covering all our sins; and hence did God talk with Moses, to show that he spake to us by his Son Jesus Christ. This Propitiatory, saith Rabanus, was a table of gold covering the Ark, and it figured Rabanus Maurus. 1 John 4. 10. Psal. 145. 9. Verse 18. out Christs blood, the Propitiation for our sins, and was placed above, to show that Gods mercy is above all his works. And thou shalt make two Cherubims of beaten gold, at the two ends of the Mereyseat, &c. Of Cherubims we red before Gen. 3. 24. some derive it from {αβγδ} Sicut, and {αβγδ}, Puer, because, as the Hebrew doctors say, it was like unto a young boy. But Ezech. 10. as that which was seen in the likeness of a man, so those in the likeness of a Lion, an Ox, and Eagle are called Cherubims. Josephus saith, that Cherubims were flying creatures▪ the like to which hath Joseph. not been seen by any man. It is generally held, that by Cherubims Angels are set forth, having wings for their celerity in going about the ministry of the Lord committed unto them. The word signifieth, as Ferus hath it, fullness Ferus. of knowledge, they served to set forth power and glory; and therefore God is said to sit between the Cherubims, and to ride upon the Cherubims, that is, to show himself in great power and glory. The Cherubims were similitudes of delicate young men, representing the Angels of Heaven. who always minister before ●o●. Princes for their great power and glory are sometime called Cherubims, Ezech. 28. 14. Vers. 19. Of the mercy-seat shall ye Verse 19. Simlerus. make the Cherubims, that is, of the same matter, of pure gold, of beaten work, that is, of whole pieces beaten out with the hammer, yet so, as that the Mercy-seat and Cherubims were one body framed up in the two ends to these similitudes. And they shall stretch forth their wings on high covering the Merey-seat, and Verse 20. their faces shall look one to another. Their overflowings must be so extended and spread aloft, as that they must cover the Mercy-seat, and hid their faces for reverence therefrom. For, one to another, Hebrew it is, man to his brother, an Hebrew phrase usual to set forth thus much. And thou shalt put the Mercy-seat above upon the Ark, &c. Here is the use of Verse 21. this cover, and the reason of the name, this must cover the Ark, and the Cherubims with the wings must cover it, and from above the mercy-seat between the Verse 22. The Mystery. Ferus. Psal. 91. two Cherubims, the Lord saith, he will commune with Moses. For the mystery of these Cherubims, they in their overflowings covering the Mercy-seat, set forth the protection of God both over Christ in his humbled estate, and all the faithful his members, and that by his Angels, who pitch their tents about them, and carry them in their hands, so Ferus, who also saith, that the Cherubims signifying fullness of knowledge, figured out the holy Scriptures in the two Testaments, as two witnesses of Christ discovering the hidden knowledge of him, and defending him in his humbled estate as it were with wings spread over him, from all the cavils of Jews and Infidels, to be the Son of God, and the true Messiah. They are of gold, to show that the word of God is more precious then gold, and they are of beaten work, to show that the Scriptures were made between beatings and pressings by persecutions, and they looked one to another to show, that these two Testaments do in nothing differ one from another, both alike setting forth Christ and his glory; the Old saying, Thou hast crwoned him with glory Psal 8. John 1. and honour; and the New, We have seen his glory as the glory of the onely begotten of the Father, for which cause they are called glorious Cherubims, Heb. 9. And Rabanus addeth, that they are placed at the two ends of the mercy-seat, to Rabanus. show, that the Scriptures fill the times before the incarnation of Christ, and since with divine knowledge. And to show, that the Cherubims typify the holy Scriptures, wherein God speaketh, it is said, That the voice of their wings was heard into the outer Court, as the voice of the Lord speaking. Or Ezech. 1. else, saith the same Author, by this placing the Cherubims with extended wings with their faces inward, was shewed, that the Angels refer the state of their perpetual felicity to the grace of Christ, &c. Philo by the two Cherubims, saith some, will have the two Hemispheres understood, the moving of Phile. their wings resembling the motion of the Heavens; but he saith that the twofold power of God is set forth operating and created, and Kingly, whereby the governeth all things. Simlerus simply thinketh, that the Angels are set forth, by whom God governeth all things, wings they have, to show their readiness Simlerus.. to obey, and look one to another, to show their consent in obeying, and to the propitiatory, to show that they desire to look into the mysteries touching Christ. Any of these ways we may safely and profitably allegorize, and therefore I leave it to the Reader to choose, which liketh him best. But let 1 Pet. 1. none take this as a ground for images in divine worship, for these were appointed by God, we have no word for our making of images, but altogether against it, and these were hidden from the eyes of the people, and were placed where onely the High Priest came, so that there was no danger of idolatry. The Devil, who in many things is Gods ape, hath taught his to imitate Moses in making a Tripos, or a place hide with curtains, from whence he in secret parts of his Temples giveth answers to Idolaters, as Steuchus noteth. Steuchus. After the ark, and mercy-seat together with the cherubims followeth the table of Verse 23, 24 Verse 25, 26 Verse 27, 28 Verse 29, 30 Shittim-wood, two cubits long, one broad, and one and an half high, and this must also be overlaid with gold, and it must have a crown and a border, and a crown of gold round about, and four rings of gold and staves, as the Ark, and dishes and spoons, bowls, and cover of gold, and hereupon showbread must stand before the Lord always. Here is nothing that needeth explanation, but onely touching the vessels belonging to this Table and the bread. The dishes or chargers s●●alled, Levit. 24. 5, 6, &c. Numb. 7. 13. were to set the bread upon, and were twelve, according to the number of the cakes of bread that stood there continually, the spoons in Hebrew {αβγδ}, a word coming of {αβγδ} the hollow of a mans hand, so that it may signify any hollow thing, spoons, or cups, as some render it, and they served to put incense in, Numb. 7. 14. and that incense was with the showbread see Levit. 24. 7. The rabbis say, that they were cups, and there were two of Maimony. them, and in each of them was put an handful of incense. Maimony in Misneh, Chap. 5. The covers were to cover the bread standing in the golden dishes, Ainsworth. and the bowls to cover the cups of incense, saith one, for this is expressed to be the use of them, Numb. 47. But the Hebrews instead of covers and bowls, have props and pipes. And the first of these is rendered by Pagninus, middle quills or reeds put between the breads to keep them from moulding, and the other, Sustentacula cannarum fixed in the ground, and elevated above the table to support the breads. The props of gold, say the rabbis, were four, two for one row of cakes, and two for another, standing all up from the ground by the side of the table, and supporting them at each end. For the cakes, they say, were ten hand-breadths long, and five broad, and their length lay over the breadth of the table in two rows, and therefore the table being but six hand-breadths broad, they had need of props at their two ends to support them. This then was the use of the props. For the other called reeds or middle quills or pipes, they were 28, serving to keep the cakes asunder, being put between them after the form of an half hollowed reed, there being first one cake laid, and upon that three reeds, then another, and three upon it, &c. and upon the fift two, so there were 14 for one row, and 14 for another. Talmud Babyl. Rab. Solomon Jarchi saith, that the props of gold standing upon the Talmud Babylon. in Menachoth c. 11. R. Solomon. Septuagint. ground were higher then the table, and were forked or notched with one notch above another, that the end of each cake might rest severally thereupon. The Septuagint for covers have {αβγδ}, vessels to pour out with, and the original word signifieth to pour out. But forsomuch as here was no use of any such vessel, and the word hath another signification, as hath been said, I rather embrace that, and the rather, because it cometh from the Hebrews, who should be the best Expositors of their own ceremonies. When he saith then, that these should be poured out, whih in our translation is, to cover withall; the meaning is, that they should be made by pouring out the melted gold into frames or moulds. For the bread to be set upon this table, it was twelve cakes, two tenth deals to a cake of fine floure, and every Sabbath they must be taken away, and new put in their room, and them being so removed, the Priests onely might eat. For showbread in Hebrew is, bread of faces, the reason of which name commonly rendered is, because they stood continually in Levit. 24. 5, 6, 7, &c. the presence of God, before the Ark: But the rabbis render this reason, because they were made four-square, having thus as it were four faces, the length being ten hand-breadths, the breadth five, and the thickness seven fingers: so Maimony, the Septuagint call it, bread of Proposition, because it was proposed or set before God. For the quantity of fine floure that went Maimony at. of the daily Sacrifices, Chap. 5. Sect. 9. to one two tenth deals, or two tenth parts, for the word is {αβγδ}, signifieth thus much, but it is not name, of what they were the two tenth parts, onely because an Homer is said to be the tenth part of an Ephah: it is commonly held, that two tenth parts of an Ephah are meant, that is, two Homers, for the quantity of which, see before, Exod. 16. It was twice so much as was allowed of the Manna to keep one a day, so that the cakes made hereof might well be so great, as was said before, and because two Homers went to each, and they had been fed a long time with an Homer a day a man, they might aptly remember hereby that miraculous food in all ages after. The cakes being twelve, served to set forth the twelve Tribes of Israel, as the twelve stones in the Ephod, and to show, that they were always near to the Lord, and under his protection, and hereby did continually appear, that they referred all their increase to Gods blessing, and presented thus some part of it in way of thankfulness, and for the sanctifying of all the bread that they ate unto them. Mystically, this golden Table figured out Christ in his preaching; for herein The Mystery. Ferus. he hath prepared a table for us; the bread set here before God, the word& Sacraments which feed the soul, as bread doth the body. And as that bread stood continually before God, so the preaching of the Word continually is to be inculcated; and as the bread was changed every Sabbath, so for the more delight to the hearer the Word is to be set forth by divers ways and manners. The Frankincense upon the bread shewed, that after preaching praying must be added. And as none but the Priests might eat of this bread, so for none but Christians, who are to God Priests and Kings, the Word and Sacraments are bread to feed the soul to eternal life. The dishes, cups, or spoons and the rest here mentioned typify christian people, who must every one in their place endeavour to illustrate the Gospel of Christ, thus Ferus. This table, saith Rabanus, typifieth the holy Scripture made of the deeds of Rabanus. the holy Fathers most durable in mens mindes, and when they are set forth, the soul is fed as with bread, and this Scripture hath the due length, when out of it is preached perseverance in the truth, the breadth, when the amplitude of charity, and the height, when the hope of perpetual remuneration. Of other particulars, whereby he prosecuteth these dimensions more curiously, I spare to speak, and likewise of the crown, the border and the crown, because I do not think that the purpose of the Holy Ghost is, that every of these should be applied particularly, but because being considered together with the table, they made it most glorious, and so is the word preached. For the dishes, &c. he applieth them to divers ways of preaching, accordingto the diver sity of our Auditors, for the same doctrine is not to be taught to the rich, that to the poor, to the foolish, that to the wise, or to the weak, that to the healthful, but every one is to be dealt withall, according to his capacity. Again, he saith, the twelve cakes figured out the twelve Apostles and all their successors in preaching of the Gospel, who are never wanting, but stand always up to preach in all ages; and as the old are removed by death, which is the time of their Sabbath in heaven, so others are placed in their room, and there is an excellent consent amongst them in preaching the same truth, as these cakes were laid together in two rows, &c. Simlerus both approveth of the allegory of preaching the Word, and he saith, that these cakes were made of Simlerus. the first fruits, by which the rest was sanctified, and so by the setting of them continually before the Lord upon his table they were admonished, that they were guests as it were at the Lords table, that they might eat their bread with temperance and thankfulness. Hereby also, saith he, are figured out the joys of heaven, where we shall sit as it were at a table, of which table that we may be partakers, we must eat here of the bread of life, Christ Jesus, who although he be but one, yet because he is the bread of the whole Church represented by the twelve Tribes, he is set forth by twelve cakes. Gennadius by the table understandeth the earth, and by the cakes the fruits thereof which come from the Lord. Theodoret, the whole year in the four seasons thereof yielding fruits. Josephus likewise, the zodiac or compass of the year. And thou shalt make a candlestick of pure gold, of beaten work it shall be made, Verse 31. his shaft, his branches, &c. The shaft of this candlestick was the body of it, the six branches, three on the one side, and three on the other did rise from the foot of the candlestick to the same height with the candlestick, having upon the top of each of them two bowls, that is, two, one opposite against another, rising from the Basis, and other two from a knop of the candlestick a little higher, and two from a knop higher then the former, thus Simlerus, Simlerus. who also saith, that these bowls upon each branch served to receive that which fell from the lights burning in the candlestick, and that upon either of them being adorned with a flower and a knop stood a light, and for the three degrees of knops, out of which the three pair of branches were made, see v. 35. After the six branches described, it is said, that four bowls shall be made in Verse 34. Tremelius. the candlestick with their knops and flowers, that is, saith Tremelius, the top of the candlestick shall be made with bowls conformable to the tops of the branches. The flowers, saith Rab. Menahem were Lilies, and they were 9, R. Menahem. the knops 11, and the bowls 22, being together 42, having a mystery in their number: thus he. The work of all this is said to be beaten, and so the Chaldee expoundeth it; and others, it was wrought with the hammer, and yet Josephus saith, it was cast in a mould; and Pagninus, made not by parcels, Joseph. Pagninus. but by one fusture, the Hebrew word {αβγδ}, signifying hard, maketh this difference. And thou shalt make the seven lamps thereof, and they shall light the lamps thereof Verse 37. that they may give light over against it. The lamps were the lights set up on each of the six branches, and the shaft of the candlestick, which must burn continually to give light about the candlestick, Chap. 27. 20. whereas ve red it, over against it, Tremelius hath it, ex omni parte ejus, the better to express the meaning. The reason of these lights always burning was, because there was no window to the Tabernacle. And the tongs thereof, and the snuff-dishes, &c. The tongs were to snuff the Verse 38. Verse 39. lights, and the snuff-dishes to receive the snuffings. And all this must be made of a talent of pure gold, which was the greatest of weights, the common talent weighing 6000 Drachmas, the Kings talent 9000, and the talent of the Sanctuary 12000, which is 4500 lb. Ainsworth saith, that it was 3000 Hen. Bunting. Ainsworth. The Mystery. Ferus. shekels of the Sanctuary, and in sprite 120 lb. For the mystery by this candlestick is set forth Christ especially in his sending of the Holy Ghost to enlighten and to direct his Church in all things. For he is as it were the shaft from which the Ministers of the Gospel come, as the branches from the shaft, bearing the lights; and the lamps are seven, to set forth the manifold gifts of John 15. 1. the Holy Ghost; and for the lights snuffers are made, to show, that we must not suffer the light of the truth to be darkened by error, but endeavour presently to clear it again, and that there is use of instruments in the Church of God besides of the glorious branches, that is, of men of meaner gifts, as well as of those that are of the most excellent, that none may be discouraged. Thus Ferus. Or by the candlestick, saith Ainsworth, understand the law, in the Ainsworth. light whereof we must serve God, and the sundry branches, knops, bowls and flowers show the variety of the things in the Scriptures, and of the delivering of them; some plainly, some mystically and darkly. Herein, as in a figure, saith Calvin, God shewed how he would enlighten his faithful servants Calvin. by his Word and Spirit, forsomuch as without this light we are night and day always in darkness. A like candlestick to this is spoken of, Zach. 4. 2. and the Spirit is set forth by the number of seven, to show the perfection of the gifts thereof. And he is the seven lamps burning before the throne, Revel 4. 5. The bowls, the branches, knops and flowers served for ornament, the bowls and snuffers, &c. for use. But best of all Simlerus hereby understandeth the light of heavenly doctrine always shining in the Church by Simlerus.. the preaching of the Word. All the branches bearing the lights are the divers ministers, some meaner and some more excellently gifted, who come all from one shaft, Christ. The ornaments signify the ornaments of spiritual gifts in these ministers, as the gifts of prophecy, of healing, of tongues, of revelations, &c. the bowls more particularly, which were to contain the liquour, shewed that by study of divine doctrine grace is obtained, and other gifts, the round knobs typified rotundity and perfection of life and doctrine, and the flowers which had grace and delight in them, shewed, that the Minister should be in grace amongst his auditors, and be delighted in, that they might willingly hear him. Rabanus applieth all things more particularly, and Rab. Maurus. coming to the number of three, and three branches, and three bowls he saith, that three times are hereby set forth, in all which God had some lights, before the law, under the law, and under the Gospel, and in each time three sorts. 1 Of Virgins. 2 Of married men. 3 Of perfect men, &c. coming to the four bowls upon the candlestick, v, 34. he saith, they figured out the four Evangelists that set forth Christ, and so as bowls do give us a taste of the new wine Christ Jesus. Touching the snuffers, he saith, that they being to make the lights burn clearer, do aptly set forth the taking away of the carnal ceremonies under the Gospel, the spiritual sense of them being taught. And all must be of pure gold, to show, that as Christ is pure, so the faithful strive after purity, and shall attain to it in the World to come, being without all spot of sin, as he hath always been. And the sprite of all must be a talent, to show the perfection of the glory of Christ and his members, as this is the greatest and most perfect sprite of all others; and therefore by a talent of led on the contrary side the greatness of a sinners misery is set forth, Zach. 5. 7. Zach. 5. 7. CHAP. XXVI. MOreover, thou shalt make the Tabernacle with ten curtains of fine twined linen, Verse 1. of blue, purple and scarlet, with Cherubims, of cunning work shalt thou make them. The structure of the Tabernacle is so set forth, as that it is hard to conceive rightly of the form thereof, but if we compare the parts of the description thereof together, as they are here laid down, we shall easily find it out. It was an habitation of thirty cubits long, ten cubits high, and ten Verse 15, 16 Vers. 17, &c. broad, as we may gather from the boards which were to stand erect on each side, 20 on a side, each board being a cubit and half broad, and six at the West-end, besides a board at each corner. It had onely two sides, the one Southward, and the other Northward, and an end towards the West, but to-wards the East there was no frame of boards, but it stood open for the Sun Verse 18. Verse 19. to shine into it, onely there were vailes and a door, ●● afterwards we shall see, v. 36, 37. These boards had each of them two tenons, under which were placed two sockets of silver framed sharp, as some think, to be put into the ground, or rather, as others, being broad next to the ground, that they might stand fast to support the Tabernacle. These boards were very thick, as we must needs conceive that they might be strong, Josephus thinketh, that they were four fingers thick; but others, saith Simlerus, a cubit thick; because Joseph. Simlerus. there were at the West-end eight boards, which make twelve cubits, whereas the breadth of the Tabernacle was but ten, wherefore it is to be held, that two cubits of these were used at the two corners right against the thickness of the side, and then just ten cubits more will remain, which was the breadth within, but without it was twelve. But if the boards had been so thick, they could not have been counted boards, but posts, and the Tabernacle would have been for the weight most cumbersome to be carried. I do therefore rather subscribe to Josephus, that they were but four fingers thick, and the two angular boards were not so broad as the other by half a foot, so that this being deducted, and so much as went against the sides of the boards in each corner, the breadth of the Tabernacle within will not be much above Verse 26, 27 Vers. 28, &c. ten cubits. This then was the standing frame of this building, which wheresoever they came, was pitched upon the ground upon the silver sockets, and to hold the boards together upward, there were five bars running through one side, and five through the other, and five at the West-end being fastened with rings, and these boards and bars being of Shittim-wood were all overlaid with gold, and the rings were of gold amongst these bars; one, viz. the middlemost went through the midst of the boards from end to end, which Ainsworth Ainsworth. will not have understood, as if holes were made through the thickness of the boards for it to run in, but that it went through rings, as the rest, but this is plainly spoken for distinction, four of the bars went in rings, and the fifth in the midst, boring through the boards: thus also Simlerus, and the thickness of the board, if but of four fingers might well bear it. This being the frame of the whole was all over covered with curtains first Verse 1, 2. 3 Verse 4, 5. 6. of silk, or fine twined linen, blue, purple and scarlet with Cherubims of cunning work, that is, the pictures of Cherubims wrought on both sides. For the Hebrews do thus distinguish the cunning workman from the Imbroiderer spoken of, v. 36. the first maketh his work so, that it appeareth on both sides alike; the second so, as that it is seen on one side onely; so Maimony, Maimony Treatise of the Inplements of the Sanctuary, Chap. 8. Sect. 15 and when fine twined linen is spoken of, he saith, the Hebrew doctors affirm, six double thread is meant. Of these there were ten, five joined together, and five together, and fifty loops, and fifty taches of gold were set on to join these two together, when they were laid upon the Tabernacle, and to part them again for the more convenient taking of them down when occasion served. Each curtain was 28 cubits long, and four cubits broad, so that being laid in their length over the breadth of the Tabernacle, they might reach down on both sides within one cubit of the ground, that is, ●o covering the breadth, and 9 one side, and 9 another: for the breadth of the curtains being together 40 cubits, they might fitly cover the whole length being 30 cubits, and the end being ten. After these there was another sort of curtains made of goats hair, or goats Verse 7. Verse 8. Verse 9, 10 See Exod. 35: 26. Verse 11. skins, saith Simlerus; for the Hebrew word signifieth either, but it is generally held to have been goats hair; these curtains were eleven, five joined together, and six together, and the length of each of them was thirty cubits, and the breadth four, and the two parts were coupled together with taches and loops of brass. So that this cover being laid over the breadth in the length thereof reached to the ground on both sides, viz. a cubit lower, then the silk curtains, which were first laid on: and for the breadth, there being had Verse 12. Verse 13. a curtain more at the East-end of the Tabernacle then would serve to cover it that was folded in, and the other half redundant on the West-end hanged down there upon the ground, as the Tabernacles train. Besides these two coverings Verse 14. of curtains, there was another of rams skins read, and of badgers skins a fourth, of a violet colour, see Chap. 25. 5. of what longth and breadth these should be, it is not said, but it is to be held, that they were of the same dimensions with the cover before spoken of, that the Tabernacle might be all over well defended from the weather, and covered from the sight of the people. And thus was the state of the Tabernacle for the general frame, and the curtains and covers. Now right under the taches there was a partition within made by four pillars of Shittim-wood overlaid with gold, and upon Verse 31, 32 Verse 33. each of them a golden hook, and the sockets which they stood upon were of silver, and upon these hooks was hanged a veil made like unto the first curtains of fine twined linen, &c and within this veil the Ark with the Testimony Verse 34. Verse 35. was placed, and this was called the Most Holy, and in that without, the Table on the North side with the Shew-berad, and the Candlestick with the Lamps, &c. on the South, and this was called the Holy Place. Lastly, to close up the East-end of the Tabernacle, five pillars of Shittim-wood overlaid with gold were set in brass sockets, and these had hooks of gold, and hereupon was Verse 36, 37 hanged a veil like unto the other in all things, but onely that this was embroidered work. whereas the other was cunning work, and this was the door of the Tabernacle. For the mystery, the Tabernacle, saith Terus, in the first part called the Holy Place, was the figure of the Church Militant: for as into Ferus. this it was entered by a veil adorned with divers colours and Cherubims, so by faith we enter into the Church adorned with the divers gifts and graces of the Spirit; and the Cherubims, saith Ainsworth, set forth heavenly affections in the faithful, and the Angels ministry and attendance about them. Here are pillars setting forth the pillars of the Church, the Apostles, and a manifold covering, showing that the Church is most safely guarded by the Divine Protection against the gates of hell. All things shone with silk and gold within, but it was horrid without being all hairy, to show that the Church is all glorious within by the graces of the Holy Ghost, as Psal. 45. but subject to temptations outwardly. As in the Tabernacle was the table with the showbread, the Incense and the Candlestick, so in the Church is divine doctrine, the illumination of the Holy Ghost, and prayer. In the second part, or the Most Holy, Heaven and the Church triumphant there was figured out; the veil by which this was entered, figured out the shutting of Heaven, before Christs coming, but because at his death it was rent in twain from the top to the bottom, that by his death Heaven is now set open to us. Here is the Ark setting forth the humanity of Christ, the Mercy-seat setting forth his interceding for us, and the Cherubims setting forth the Society of Angels there: but no Candlestick, because in Heaven there shall be no need of natural, or artificial lights, for God shall be the light thereof, making it perpetual day for ever. Rabanus addeth, that the fine twined linen being pure white, setteth forth the grace of chastity; the blue, the heavenly mind; Rabanus. the purple, patience in suffering to the shedding of the blood; and the scarlet, most fiery read love of God and of their neighbour shining in the members of the Church. The curtains coupled together being all of one length and breadth, show the union amongst the faithful, and the one Spirit from which all their divers graces flow, The length of a curtain being 28 cubits, that is four sevens, shewed, that the servants of God by observing and believing the doctrine of the four holy Evangelists, and by long patience persevering therein come to a Sabbath in Heaven: for that by this number of 28 a Sabbath is figured out appeareth, because all the numbers under seven together with it are comprehended in 28, for herein are 1, 2, 3, 4, 5, 6, 7. the breadth of a curtain 4 cubits shewed, that the latitude of charity should be set forth in 4 Evangelists, and contain 4 principal virtues. The division of these curtains into two parts, five in one, and five in another, one covering one part of the Tabernacle, and another the other part, set forth the Church under the Law, and the Church under the Gospel. And their coupling all together to make on tent, the unity of the catholic Church in all times and ages. The loopes of blue coupling altogether shewed, that the hope of eternal happiness in Heaven coupleth the hear● of all the elect in one and the same holy devotion, because blue is the colour of Heaven, and 50 are made, to figure out the jubilee to come in Heaven, and the grace of the Holy Ghost, because the jubilee of the Jews was every fiftieth year, and at the Acts 2. Feast of Pentecost the Spirit came down, and this was the 50 day. The curtains of goats hair being 11, figured out the 11 Apostles, and all faithful Ministers, who through their humble devotion set forth by hair-cloath, protect the Church of God from many storms of adversity, and they are thirty cubits long, to show that in the faith of the Holy Trinity they keep the Decalogue, because thirty is three times ten. Five of them joined together show the Doctors of the Church under the Law, who preached the five books of Moses, and six together the Doctors under the Gospel, who preach the doctrines and examples of six ages of the World. The cover of read rams skins figured out such Doctors of the Church, as protect the Church by patient suffering of death for the truth, whereby others are armed with patience also, and the blue badgers skins, such as have excelled in chastity, a most heavenly virtue: thus Rabanus, who also proceedeth in allegorizing upon the boards, their height, their breadth, number, sides, end, sockets and bars, &c. in all which, because I doubt not, but there were mysteries, for no particular in this holy building was so directed in vain; I will briefly run through the best of his speculations touching every of these. The boards, saith he, of which the Tabernacle was made, figured out the Apostles, and Preachers of the Gospel, their successors; their height ten cubits, their aspiring after the perfect keeping of the ten commandments,& the denary of reward, which they shall have in the end for their labouring in the Lords vineyard, their breadth a cubit and half, the perfection of good works in them, and a part of the divine knowledge attained to in this world. The two tenons of each board, figured out the humility of the righteous, and their love, whereby they are joined to the faithful, as one, both in prosperity and in adversity, for which cause they are two in every board. The sockets of silver in which these tenons stood, figured out the consent of the holy Scriptures with those things which the Apostles taught, or that the Scriptures in the Old and New Testament, both were the ground hereof. The boards on the south-side figured out the ancient Church of the Jews, and those on the North, the Church of the Gentiles frozen and dead in times past through the could North-windes, as it were, to all goodness, and the same number, height and breadth of both sides the same graces in either Church, faith, hope and charity. The boards at the West-end, to which both the sides reach, figured out the end of the World, because in the west the Sun setteth, and the day endeth: unto which some shall continue in the faith of both sorts. The six boards here, the termination of six ages; and the two angular boards, the twofold reward to come of rest and of glory for ever to the people of both sorts. The five bars figured out the five books of Moses strengthening both Churches, because even we that live under the Gospel and much confirmed by those things set forth in the Law, being spiritually understood. And boards, and bars are covered all with gold, and rings to hold the bars; one of gold, to show the excellency of faithful ministers of the Gospel. The veil, which partend the Tabernacle so as that the outer part was 20 cubits, and the inner ten, as Josephus saith, which proportion was also held in Solomons Temple, for the whole being 60 cubits long, the sanctum was forty, and the Sanctum Sanctorum 20: this veil, saith he, figured out Heaven, into which, as the high Priest went into the holy of holies once in a year, so Christ entred once into Heaven by his own blood to make an atonement for us, and the glorious works in this veil, represented the glory of the Heavens with the many ornaments thereof, the four pillars upon which the Heb. 9. 12. veil hung, the four virtues of angelical spirits in Heaven, Wisdom, Justice, Temperance and Fortitude. Touching the Ark and Mercy-seat placed here, and the table and can●●●stick without, he differeth not in substance from Ferus, but only because the candlestick was placed on the south-side, signifying, as was said before, the ancient Church of God, he noteth, that this was done to show, that the Jews had the light first▪ and the Church of the Gentiles came first into the Communion of Christ intimated by the table on their side, viz. the North▪ Lastly, the veil shutting up all, being full of glorious works, set forth the divers virtues of the Primitive Church, and the five pillars, upon which it hung, the Apostles proving the verity of the Gospel of Christ out of the five books of Moses, for which cause their sockets were of brass, because their preaching was grounded upon Moses and the Prophets, whose writings were durable as brass. Hitherto the brief of Rabanus. Others by the Tabernacle understanding the Church will have the boards a figure of the faithful, and the pillars of the Apostles. 1 Tim. 3. the two Simlerus. sockets of each, Christ the foundation being of two natures, or the two Testaments, the bars of the discipline of the Church holding altogether. The veil covering the most holy place figured the obscurity of the old Law, and both the vails shewed, that we must not come before God but with due reverence. But this veil, as Ainsworth sheweth better, figured out the Ainsworth. human nature of Christ, whereby he entred Heaven, as the Apostle speaketh, and the many curious works in it, the manifold graces in the man Christ, and his Heavenly affections. And it is to be noted, saith he, because this veil was more curiously wrought then the other, and the sockets of these pillars were silver, whereas the sockets of those were brass, that the nearer to God things are, they are the more costly, and the further of, the less. And by the help of these allegories made by divers, the studious Reader may conceive the better, how and wherein the Tabernacle with the appurtenances was a figure of better things to come. The Scholastical history maketh the most holy place a figure of Heaven, and the holy, a figure of the earth and the Sea, over which the curtains figure out the Starry Heaven, the cover of goats hair, the water above the Heavens, the rams skins read the Empyrean Heaven, and the Badgers skins, the Throne of God; the four colours, the four Elements, &c. CHAP. XXVII. ANd thou shalt make an Altar of Shittim-wood, five cubits long, and five cubits Verse 1. Exod. 20. 24. broad, the height three cubits, &c. When God appointed an Altar first to be made, he bade that it should be of earth, and that there should be no steps to it, but here an Altar of Shittim-wood must be made and overlaid with brass, and the height appointed is such, that there must needs be some steps to it: of this diversity see the reason, Exod. 20. 24. The scholastical history saith, a thing to stand upon for him, that ministered at the Altar, was set, and the ministration being ended, it was taken away again. The Altar must be made four-square and hollow, and under it must be a grace of brass of net-work, at the four corners whereof must be four rings to bear the Altar with bars put thereinto. The Altar of Shittim-boards then here spoken of must be conceived not to have been plain upon the top, that the sacrifice might be laid upon that, but hollow, the boards being set up edge-wayes, as the sides, and the grace being as the hearth, whereupon the fire and sacrifice was laid, and being burnt, the ashes fell through, and therefore it is said, the grace should be in the midst of the altar under it, that is, saith the scholastical Scholast. histor. history, not onely spread all under the altar, but compassing it without, and made rising up to the midst of it round about Cassiodorus saith, that it had four feet to stand upon, and so being born up from the ground, the ashes might fall through upon the ground underneath. Upon the four corners of the altars were four horns to bind the sacrifices to, and from each of these, saith Comestor, came a chain, which went into the rings of the grace, whereby it was supported; but because this is not mentioned, and there was another use of the rings, I pass it over as uncertain. And to the altar must be made vessels, pans to put the ashes into, and shovels to take up the ashes with; basins, which served to hold the blood of the sacrifices, and flesh-hooks to take up flesh out of the pot, for there were pots& cauldrons also to seeth the flesh of the sacrifice in, see 1 Sam 2. and with the flesh-hooks they took out the flesh, v. 13, 14. Lastly, fire-pans Englished sometime censers, as Levit. 10 1. whereby the fire was taken from the Altar of burnt-offerings, and carried to the altar of incense. By this Altar, saith Rabanus, the heart is figured Rabanus. out, whereupon we must offer our Sacrifices, and this must be incorruptible, as Shittim-wood, and as the altar was five cubits long and five broad, so we must with all our five senses serve God, and be lifted up by Faith, Hope and Charity, as it was three cubits high, the four horns figure the four principal virtues, or the four parts of the World, into which the Church is spread, and all covered with brass, our perseverance in virtue, as brass endureth always. If any shall doubt, how the wood being so near the fire could always endure? Jerome answereth, that the nature of some wood, as of amiton, is such, that the more it burneth, the purer it is made, and so was it with the wood of which the Altar was made. The divers vessels show the divers offices of the faithful in the Church of God. The pots for the ashes figure out such, as look to the passions and death of Christ, and of his holy servants, for death may well be set forth by ashes, so as that they are more stirred up in grace hereby: the shovels or the tongs, as he rendereth it, which served to stir up, and to quicken the fire, figured out the Preachers of the Word; the flesh-hooks, which served to take out the parts of the flesh boiled, that some might be for the altar, and some given to clean persons to eat, that some doctrine may profitably be taught, but some is so mystical, as that we cannot understand it, and therefore it must be left till we come in heaven, and the fire-shovels to carry fire from one altar to another, the Preachers endeavouring to make the people to grow from one grace and degree of knowledge to another. The grace upon which the sacrifice was laid being within, figured out the heart, wherein God must be worshipped, upon this the Priest layeth wood, when he teacheth the doctrine of the holy Scriptures, and the sacrifice is burnt, when the love of God is shed abroad in our hearts by the Holy Ghost, and the sacrifice is laid so, as that it may all and every part be consumed( for the grace was like a net, so that the fire might come freely through the holes to every part) when our hearts are in nothing shut, but laid open in every thing for the fire of the Spirit to work upon us and to purge us; the four rings are the four Gospels fixed to the Church, as these to the grace; and the bars, doctors, who hereupon bear up the faithful, and erect their mindes with hope, and they are two, for the two sorts, of the Jews and of the Gentiles; and the altar is hollow, that there may be room enough to contain the sacrifice, so our hearts must be empty of worldly thoughts, that we may have room sufficient for the words of the Lord in us. This altar, saith Ainsworth, figured out Christ, and so did the sacrifices; Ainsworth. the altar was sanctified and anointed, and sanctified the gifts offered thereon Numb. 7. 1. &c. Exod. 29. 37. Matth. 23. 19. so Christ was anointed, and by him all our prayers offered up in his name are sanctified, and we are sanctified, Heb. 13. 10, 15. Joh. 17. 19. Esa. 19. 19. Gen. 8. 20. the four-square form shewed firmness, as in the new Jerusalem, Revel. 21. 16. the four horns signified the power and glory of Christs Priesthood, gathering the elect together from the four corners of the earth; the brazen altar, which is most durable, for to set forth durance: the word brass is used, Zach. 6. 1. Revel. 1. 15. Ezek. 40. 3. Job 40. 18. Christ enduring of passions without being overcome hereby: the instruments, pots, shovels, &c. signified the ministry of the Word, which is to purge the corruption of the flesh, and to quicken the fire of the Spirit. The grace also, he saith, signified the heart, because it was inward, for here the holy fire must always burn, and then the ashes of our corruptions will fall away. So that indeed both Christ first and chiefly, and then the heart are figured out in these things unto us, and the place, saith Ferus, Ferus. where this altar stood, being the Court, out of the Tabernacle, shewed, that though they had sacrifices then, and baptisms, set forth by the Laver placed between the tabernacle and the altar, Chap. 30. 18. yet they were not perfect, for they were out of the tabernacle, ours now are within; and he addeth, Christ is our Priest, altar and sacrifice, for nothing done in the service of God is acceptable to him, but onely which is put upon this altar, that is, done in the faith of Christ. Our daily sacrifices are our bodies mortified, Rom. 12. 1. our alms and praises, Hebr. 13. 15, 16. and a broken heart, Psal. 50. And thou shalt make the Court for the tabernacle on the South-side, and the hangings of fine twined linen 100 cubits long, &c. The Court wherein the tabernacle Verse 9. Verse 10, 11 Vers. 12, &c. to Verse 19. stood, must be 100 cubits long on the South and North-side, and 50 cubits broad both at the West-end, and at the East: each side must have 20 pillars with their sockets of brass, and the hooks and fillets to hang the hangings upon of silver, the West-end 10 pillars, and the East-end, three pillars on one side of the gate, and three on the other, and in the midst, where the entrance was four; the height of each pillar must be five cubits, and for both the sides and ends there must be hangings of fine twined linen of the same depth with the pillars, and more particularly on the East end 3 5 cubits of the breadth must be covered on the one side of the gate with these, and 15 on the other side, and so 20 must be for the gate. Some, because the hanging on Simlerus. the East-end is distinguished by cubits 15: 15, and 20, gather, that there were so many hangings, as cubits, wrought so like a net, that a man might see through into the Court, but it is not said 15 hangings on a side, but hangings of 15 cubits. The tabernacle was placed at the West-end of the Court, so as that it with the spaces about it took up half the Court, because from it to the West-end was 20 cubits, and it being 30 cubits long, one part of the Court 50 cubits square was thus supplied, in the other part they slay and flayed and offered sacrifices, and the people stood about in it: so Simlerus. But I red not of any distance, but onely that the tabernacle must needs be placed Westward appeareth, because the altar was to stand towards the door thereof, and the coming in with sacrifices was at the East-end, the tabernable being before them. Of all these hangings, none are appointed to be of blue, scarlet and purple, but onely those about the entrance, of the rest it is said onely they should be made of finetwined linen, because they at the entrance were most in the eyes of men that came thither to worship, that seeing the glory hereof they might be moved with the more reverence. This Court, saith Ferus, figured out the ancient Church of the Jews, who Ferus. were but, as it were, in the Court distinguished from the Gentiles, but not in the tabernacle, in which we Christians are, and the spaciousness of this Court shewed, that they be very many that are of the Church, although in comparison of the World they are but a few, and the exceeding broad gate, that God excludeth none from his Church that will enter. Simlerus by the Court Simlerus. understandeth the whole multitude of the faithful, by the first part of the tabernacle, the Ministers, and by the holiest place heaven. Rabanus by the Court understandeth such as are first admitted into the Church by the first part of Rabanus. the tabernacle, the perfect abiding in this world; and by the other, the glorified in heaven: for the 50 cubits breadth at the West-end, and also at the East, be understandeth hereby the Jubilee to come in heaven looked at in the first entrance into the Church, and in the end enjoyed, and by the glorious colours at the entrance, that the Church is most glorious, and must be so in the eyes of those that enter it by baptism; and whereas all things about the Court must be of brass, it sheweth, that in faith and patience we must be constant anh endure, as brass. Other particulars of his, because they seem to be overmuch strained, I pass over, onely whereas there were in the gateway of the Court four pillars, he saith, these figured out the four Evangelists, the contents whereof were of old red unto those that were to enter the Church by baptism. And thou shalt command the children of Israel, that they bring pure oil-olive beaten Verse 20. Verse 21. for the light, to cause the lamp to burn always. In the tabernacle without the veil Aaron and his sons shall order it from evening to morning, &c. That there should be a candlestick and lamps, hath been before shewed, but of the matter to be supplied for the maintenance of these lights, and of the ordering of them nothing hath been hitherto spoken, wherefore now provision is made herein. Oil is said to be beaten, because pressed out. For the ordering of it: He that dressed the lamps, came with a vessel in his hand of gold like a pitcher, into which he put the old weeks of those lamps that were out, and the oil that remained; and having wiped the lamps, he put in new weeks and Maimony Treatise of sacrifices Chap. 3. Sect. 12. new oil, into each of them the measure of oil for one was half a log, that is, a quarter of a pint, of this measure, see Levit. 14. 10. The old monarchs and oil ate cast into the place of the ashes, and those lamps which are not out are onely renewed. If the middlemost lamp were out, the Priest lighted that always at the fire of the altar; but others, at another lamp next unto them. Now in lighting the lamps the course was this, all were not lighted at one time, but five onely; after the cleansing and lighting of which the Priest set down his golden pitcher said before to be brought by him in his hand to receive the cleansings into, and goeth out and offereth the blood of the daily sacrifice, and then coming in again he lighteth the other two, after which he offereth incense, and then taking up the foresaid pitcher boweth himself with reverence, and departeth: so Maimony, and Talmud Babyl. Lyranus following Talmud. Babylon. in Jom●, Chap 3. Lyranus. Josephus, saith, that all the seven lamps burned all night, but three of them onely by day. It shall be a statute for ever throughout their generations. Aaron and his sons are hereby appointed as long as the aaronical Priesthood stood, to do this office from even to morning continually. For the mystery, by the lamps, the Word of God is to be understood, which is as a light unto our feet, &c. by the oil, the Holy Ghost, whereby these lamps are lightened The Mystery. Simlerus. and kept burning: for the Holy Ghost is often set forth by oil, as Psal. 45. Heb. 1. 9. 1 Joh. 2. 20. oil pure and beaten setteth forth the Spirit coming from Christ pressed and beaten with grievous passions, for he promised to sand him, Joh. 16. He enlighteneth the holy Scriptures, when as a light is set up in our hearts to understand them, and by the work of the Holy Ghost they are made effectual in us. The dressing of them by the Priests, the Ministers reading and preaching of the Word unto the people, for the Holy Ghost worketh not but by the ministry of men, and they dress them from evening to morning, till the day down, and the day-star arise in our hearts, 2 Pet. 1. 19. Thus Simlerus; and this is the best allegory upon this place. Ainsworth by the Ainsworth. oil understandeth the graces of Christ, and of his Saints, and by the fire the Spirit enlightening the Church, and by beaten oil, that grace is not attained to without great labour,& with much labour the word must be prepared and preached to the people, &c. Rabanus will have the oil burning in the lamps Rabanus Maurus. Matth. 5. 16. to set forth the light of our good works, whereby God is glorified, the oil people must bring, but the Priests must light it, to show, that the people must bring hearts ready to obey, and the doctors must minister unto them the fire of the heavenly Word by preaching, whereby they may be enlightened to know, and inflamed to love God. This oil must be pure, so must the heart be; and beaten, so the heart must be proved and purged from all mixture of corruption. And the light must be set up all night until the morning, because in the morning of glorification we shall not need the means of light by the Word, as now we do. And this is said to be a statute for ever, not so much in regard of the type, but hereby was meant, that hearers bringing oil, and teachers to enlighten them by preaching should never be wanting in the Church of God to the end of the World. CHAP. XXVIII. ANd thou shalt take unto thee Aaron and his sons, that they may minister to me Verse 1. Verse 2. in the Priests office. And thou shalt make holy garments for Aaron, &c. After the Ordinances of the Court and Tabernacle, follow those touching the Priests, and first of their garments. Instead of holy garments, the Septuagint have, holy stoale: it is said, that these garments should be for beauty and glory; the Septuagint, for honour and glory; hereby the highest degree of dignity being set forth, honour in the heart being given, and external glory and splendour. These garments, say the rabbis, were like the garments Maimony Treatise of the Implements of the Sanctuary, Chap. 8. of great men, and when they grew foul, they were put on no more, but new in stead thereof, they being laid aside to make week for the lamps. And the High Priests garments waxing old were laid up in store, and the white garment, wherein he served upon the fasting day, mentioned, Levit. 16. 4. he never put on the second time, but it lay always where he put it off, as is appointed, Levit. 16. 23. neither might it be put to any other use: so Maimony. These garments must be made to sanctify Aaron to the executing of the Priests office, for if he ministered before God without them, it was death, v. 43. hereby he was separated from the people to serve God in the Priests office, as by a distinguishing outward sign. These garments were so holy, Verse 3. that not onely they that ware them were sanctified, but also they, amongst whom they came, Ezech. 44. 19. The garments were. 1 A breastplate. 2 An Verse 4. Ephod. 3 A rob. 4 A broidered coat. 5 A mitre. 6 A girdle: and unto these are added, a plate of pure gold to be fastened to the mitre, v. 36. and breeches of linen, v. 42. All these the High Priest did wear. 1 Putting on the linen breeches next his flesh. 2 A coat of fine linen put over the breeches; this Ainsworth calleth a coat of circled work, saying, that it differed Ainsworth. from embroidered work, in that this was all of one colour, white, but that of divers colours, and others render it also, tunica ocellata, and the word here used properly signifieth circled or eyed, and so it is used, v. 11. for ouches, that is, hollow round things like eyes. So Maimony saith, that the coats both Maimony Treatise of the Implements of the Sanctuary, Chap. 8. Sect. 16 of the High Priest and of the inferior Priests were of circled work, having many hollow places in the weaving like cups, and therefore our translation having it, a broidered coat, and afterwards, v. 39. thou shalt imbroider the coat, would be corrected for it, a circled coat, and, thou shalt work with circles, being put. 3 He put on his girdle embroidered, wherewith he gird his coat. 4 A Maimony saith, that there were 36 B●l● on the one side, and 36 on the other. Of the Implements of the Sanctuary, Chap. 9. Maimony. rob all of blue with 72 bells of gold, and as many pomegranates of blue, purple and scarlet, v. 31, 33. this was put over the coat and girdle. 5 An Ephod of gold, blue, purple, &c upon the two shoulders whereof were two beryl stones, having in them engraved the names of the ●2 Tribes, and to gird on this there was a girdle of the same, v 6. 6 A breastplate a span square of like costly work was fastened upon the Ephod with golden chains and rings, v. 15, 16, &c. and herein were improve precious stones placed, &c. the Urim and Thummim. 7 A mitre of fine linen, v. 39. this was 16 cubits long wrapped about his head. 8 A long plate of pure gold two fingers broad, reaching from one ear to the other, whereupon was engraven, Holinesse to the Lord, and this was tied with a lace of blue to the mitre. For this order of putting them on, see Levit. 8. 7, 8, &c. Some of these also did the priests wear, as 1 The linen breeches, 2 The fine linen coat circled. 3 The embroidered girdle; and 4 The bonnet of fine linen answerable to the High Priests mitre, vers. 40, 41. of the length of 16. cubits, as the mitre, the onely difference Maimony of the Implements of the Sanctuary, Chap. 8. Pompon. Laetu●. Plutarchus in Numa. Alexand. ab Alexand. lib. 2. was, that the mitre was worn flatter upon the head, and the bonnet rounder and higher, a like thing to which they wear in the east-countreys at this day, so Maimony. The word Mitshepheth translated a mitre, signifieth a thing wrapped about. The High Priests of the heathen did wear the like amongst the Romans, being hence called Flamines, quasi pile amines, and without these it was unlawful for them to go out of doors, so likewise amongst the Arabians their priests were clad with linen garments and mitres. The mitre was an ornament of dignity for Priests, and Princes, Ezech. 21. 26. when the high priest, and the other priests were clad with all these, they had their feet and hands bare, which they always washed when they went to minister before the Lord. Once a year, when the High Priest went into the most holy place to make expiation for the people, he put on none but these fine linen garments, breeches, a coat, a linen girdle and a mitre, Levit. 16. 4. More particularly to speak still of these garments, the Ephod is so called from compassing Verse 6. Exod. 29. 5. Maimony. joseph. lib. 3. Antiq. c. 8. fitly the body, and being tied thereto, by the Septuagint {αβγδ} a shoulder piece, it was, as the rabbis say, of the breadth of a mans back from shoulder to shoulder, and long behind down to the foot: so Maimony, but Josephus saith, it was a cubit long. It was made of gold, blue purple, scarlet and white fine linen, one thread of gold being taken and wrought with six of blue, and with six purple ones, &c. so Maimony. The girdle of this Ephod was nothing else, saith Maimony, but two hands, as it were, going out from it on either side, with which it was girded about the heart under the breastplate. The two stones appointed to be set into the shoulder-pieces of the Verse 9. Ephod are commonly rendered Onyx stones, by Josephus, Smaragd, by Maimony, beryl. But the word {αβγδ} signifieth the Onyx: these stones were embossed in gold four-square, that is, set into hollow places made of gold, called ouches vers. 11. and the names of the children of Israel, were engraven upon Verse 11. them according to their birth, Reuben on the one, and Simeon on the other on the left side, then Levi on the right, and Judah on the left, and so the rest in order; to Joseph and Benjamin. And these names must be upon the Priests shoulders for a memorial: this memorial, saith Simlerus, some refer Verse 12. Simlerus. to Aaron, as if it were meant, that he might remember he stood instead of all the people, and therefore according to his office might remember to pray for them, but others refer it to God, before whom they were thus remembered in supplication, his blessing upon them being entreated, and that he would remember his old promises made unto them, and this I rather prefer. Besides this, there was another common Ephod of linen, which Samuel also Scholast. hist. is said to have worn, and David when he danced before the Ark, it was in form like unto this, but it was properly called Ephotar, saith the Scholastical history, and was linteum, said mirâ arte vermiculatum. The word translated breastplate is {αβγδ}, of uncertain signification, but because Verse 15. it was put upon the breast we render it a breastplate, the Septuagint because the oracles were given by Urim and Thummim in this, render it {αβγδ}, the vulgar latin, rationale. Cashah, of which this word may come, signifieth silence, and Cazah, seeing, so that it might have the name Coshan, because it was a silent Oracle, to be seen rather, then to be heard. And it was called the breastplate of Judgement according to some, because therein appeared in any difficult case, what was to be done, and in doubtful cases, as of War, whether they should go out or no and how, so Josephus, according to others because Joseph. hereby judgements were kept from lighting upon them for their sins; according to others, because the Priest should have a care of answering the Ainsworth. people rightly, when they came to inquire of God touching any matter. I prefer the first, because hereby the High Priest judged of the will of God touching any thing, about which he went to inquire for the people, Num. 27. 21. and Saul enquired by Urim, 1 Sam. 28. The form of the breastplate must be four-square doubled, that is, saith Verse 16. Maimony. Joseph. Maimony, being two spans long, and a span broad, that when it was doubled, the length and breadth might be alike. Josephus by a span will have Dodrans, that is, a measure twice so big, as the hand-breadth understood, viz. one twelve fingers broad, and the word {αβγδ} is expounded a palm extended with the four fingers to the length of half a cubit; And so great it must needs be, that it mighr contain so many precious stones, and the Scholastical history saith it was doubled for strength to hold the weight of Scholast. hist. Verse 17, 18 these stones. Upon this breast-plate twelve precious stones were set in four rows: and upon them the names of the twelve tribes were engraved, and they were set in gold. Touching these stones in particular, most of them are mentioned, as the garnishing of the foundation of the walls of the new Jerusalem, Revel. 21. 19. as the Sardius, the Topaz, the Smaragd or emerald, the sapphire, Jasper, amethyst, Chrisolyte and the beryl, and therefore the Reader may look in my Exposition there for the properties of these, for the Onyx I have spoken enough, Gen. 2. 12. so that there remaineth no more to be spoken of, but the Carbuncle, Lygure, and Achate; but for Carbuncle, Ainsworth hath a Smaragd: and for a Smaragd or emerald in the second Ainsworth. row he hath a Calcedony,& the word {αβγδ} according to some signifieth a Carbuncle, according to others, a Chrysolite or a Smaragd. The word {αβγδ} as it is rendered an emerald, or by the Chaldee a Smaragd, Ismeragdis, so in Targum Hierosolym. it is rendered Cadcedana, to which Calcedony is near, and therefore this being the name of a precious ston, Revel. 21. he chooseth rather to express it hereby. For a Ligure in the third row he hath an Hyacinth, and so he saith some copies have it, and this name is also used, Revel. 21. And for an Achate in the same row he hath a Chrysophrase, signifying a golden green, according to the name used, Rev. 21. because the best Achate or Agate is green with a golden list, so that these precious stones being taken for such are also shewed, Revel. 21. what they be. Onely for their proper belonging to the several tribes, I will add thus much more, that the Sardius ston being ruddy was fitly set upon Reuben, because that tribe was warlike, the Smaragd upon Levi, because the tribe of Levi was a light unto the rest in divine things, as this ston glistered and shone like the Sun, having the name from {αβγδ} lightning. The Calcedony, which as Pliny saith, was one sort of a Carbuncle, shined like a Star somewhat of a purple colour, upon which Judah was aptly set, because of the Star, that came of that tribe, Christ Jesus. The Hyacinth in Hebrew called {αβγδ} was the ston for Dan, because Dan had a City afterwards called Leshem portended hereby, but the name was then Joshua 19. 47. turned into Dan a Chrysolite in Hebrew Tharshish signifying the Ocean Sea, Psal. 48. 8. did bear the name of Asher, who dwelled near the Sea. Hitherto Ainsworth. And that it may the better be understood, how Asher came to be placed in the Chrysolyte, and Dan in the Calcedony, and likewise the rest upon each ones proper ston, it is to be known, that upon the first row were Reuben, Simeon, Levi, upon the second Judah, Issachar, Zabulon, upon the third Dan, Naphtali, Gad, upon the fourth Asher, Joseph and Benjamin, so Maimony. Verse 22, 23 24, &c. to 29. Maimony. The breastplate thus made and adorned must be fastened upon Aarons breast by chains and rings and blue ribbons to the Ephod at his back, and so it is said he should bear the names of the children of Israel upon his heart unmoveably. Thou shalt also put upon the breastplate the Urim and the Thummim, and they Verse 30. shall be upon Aarons heart, &c. When the making of the Priests garments is again spoken of, Chap. ●9. and all the parts thereof by curious workmen, who made them, this Urim and Thummim are not once mentioned, but Levit. 8. 8. Moses is said to have put them upon the breastplate. They were not therefore things made by any workman, as other parts of the breastplate, but it was a mystery delivered by God to Moses, and Gods own work taken by Moses, and put on to the breastplate, when Aaron had it on, as Rabbi Menahem R. Menahem. well observeth hence. Of what form this mystery was, and where placed on the breastplate, and whether they were any words written there, is not revealed, and therefore expositors are so much distracted in their conjectures hereabout. Some think that the name {αβγδ} was meant with the interpretation Simlerus. thereof, because by the knowledge of God the mind is enlightened, as it were with Urim, signifying illuminations, and by the same knowledge man is brought to perfect happiness, as it were by Thummim, signifying perfections. Others, that divers names of God are meant, because the words are plural, the force whereof was to illustrate the precious stones so, as that hereby was known what the answer of the Lord was to such as came to inquire. Thus Simlerus, naming other conjectures also. Others think, that as upon a Ainsworth. plate of gold put upon the mitre there was written, Holinesse to the Lord; so there was a plate of gold, upon which these two words Urim and Thummim were written, which was put into the breastplate being made double for this purpose, that somewhat might be put into it. Others, that they were none See upon 1 Sam. 28. 6. Scholast. histor. other, but the precious stones before spoken of, so Ainsworth saith. The scholastical History saith, There is tradition, that in the midst of the breastplate there was a foursquare ston of the bigness of two fingers, whereby according to the change of the colour they conceived whether God were angry or propitious. Josephus saith, that the Sardonix towards the right shoulder Joseph. shone so bright, when the Sacrifice pleased God, as that it might be seen afar off, and when the people were to go out to war, all the stones shone so bright, that all the people might know, that God would be present unto them, if their going out were with his approbation; but this virtue, he saith, ceased two hundred yeers before his time for the sins of the people. But we red no more of it after the captivity of Babylon, onely it is mentioned as misrepresenting, when the second Temple was built, Ezra. 2. 6. Nehem. 7. 65. and in the Talmud Babyl. Talmud. Babyl. it is said, there were five things misrepresenting in the second Temple, which were in the first, the Ark with the Mercy-seat, the fire from Heaven the Divine Presence, that is, the Oracle, the Holy Ghost, that is, in the High Priest to inspire him, or in the Prophets, because after Zachariah, there were no more Prophets sent by the Spirit, neither did the High Priest give answers, and lastly, the urim and Thummim. Hitherto out of the Talmud. Yet Rab. Moses Bar Maimon saith, they made in the second Temple the Urim and R. Moses. Thummim, but they did not hereby inquire any more, because the Holy Ghost was not there. For my part, when I weigh all these Expositions seriously, I think that opinion most probable, whereby it is held, that these two words were given to Moses ready written, but in what they were written is uncertain: I doubt not but it was some precious matter, whereupon, prepared by the Lord, as he some time prepared the Tables of the ten Commandments, and this most probably was put in the doubling of the breastplate above, so that the urim and the Thummim might appear above. Or else there was something given by the Lord to Moses, wherein there was a representation made of these two, light and perfection, and hereby it might be judged in any difficult matter inquired about, what the will of the Lord was. If the names of God had been graved upon it, it would have been plainly spoken of, as in the golden plate upon the mitre was written, Holinesse to the Lord, and all the precious stones upon the breastplate cannot be meant, because they were put Exod. 3. 9. in by the workmen, but Moses put on this, Levit. 8. 8. It was therefore doubtless a thing showed by the Lord unto Moses, of Gods own preparing, and given to him to put upon the breastplate, to be a means to judge of the will of God, according to the name a breastplate of judgement, but how it might be judged hereby is uncertain. Maimony saith, When any man came to inquire, the Priest stood with his face before the Ark, and the party inquiring Maimony Treatise of the Inplements of the Sanctuary, Ch. 10. Sect. 11. behind him, who asked, Shall I go, or shall I not? &c. and that with a low voice, after the manner of one praying; then the Spirit came upon the Priest, and he saw in so many letters upon the breastplate, either Go up, or Go not up, and accordingly made answer to the enquirer. But this was not done for any common person, but either for the King, or for some man on whom depended the affairs of the Common-wealth, neither was any more then one thing asked at once, and if any asked more, he had answer but to one onely. What Josephus relateth hath been already set down, and many follow him, and some think that by the virtue of these two names, and by the enumeration of certain letters the Priest was enabled to give answer. I think that of Maimony most probable, and it agreeth best with the name, as hath been already shewed. After the cessation of answers by the Urim, the Hebrews say, that they had answers by an echo, which they call Bath Col, the Daughter of a voice, but when the Oracle of Urim ceased, the spirit departed from Israel, and Talmud Babyl. went up into Heaven, and this echo was inferior to the answer thereby, as that was to prophecy. And it is said, that Aaron in bearing the breastplate should bear the memorial of the children of Israel, vers. 29. of which memorial, the Scholastical history saith, that it was of three things. 1. That the Scholast. histor. people seeing the names of their ancestors might be put in mind not to degenerate from their virtues. 2. The High Priest also should remember to imitate the patriarches in their virtues. 3. He should, remembering of whom the children of Israel came, be mindful of them in his prayers and Aelian. lib. 14. sacrifices. Of these rites there was some imitation amongst the heathen. Amongst the Egyptians the High Priest had an ornament of a sapphire ston about his neck called {αβγδ}, truth, as this was called Urim and Thummim. And thou shalt make the rob of the Ephod all of blue, and an hole in the top of Verse 31. it, &c. This rob was to be put on under the Ephod, as hath been already shewed. For the fashion of it, it was woven round at the top with an hole for the head to come out, and thence it was divided into parts as into great Maimony Treatise of the Implements of the Sanctuary, Chap. 9. Sect. 3. joseph. lib. 3. antiq c. 9. Verse 36. Maimony. skirts coming down to the foot, not being joined any where together but only at the top, after the manner of all other robes, and the threads thereof were twelve times double; so Maimony. But Josephus saith, it was woven in one, and not in two pieces, without seams on the shoulders or sides. But the other seemeth truer, because it was not a coat, but a rob. And thou shalt make a plate of pure gold, and engrave upon it, Holinesse to the Lord. These words, saith Maimony, were so engraven, that they stood out above the plate, and were not inward: the word translated plate properly signifieth a flower, because it appeared fair and glorious. Yet Comestor in his Scholastical history saith, that the mitre had followers on the hinder-part of the head, like Plantain, and on the fore-part one flower of gold like to the Scholast. histor. herb, which the Greekes call nisquianum, of the greatness of one finger, and all about certain golden Pomegranates framed with their thorny ends. Then saith he, upon the forehead hung the golden plate like an half moon with the ends upward, and hereupon was graved aioth adonai: by the name {αβγδ}, which four letters do signify principium vitae passionnis iste, knowing of whom the High Priest was a type, viz. of Christ, that man of passions, by whom we recover life again being formerly lost by sin. Thus Comestor; but where he had it, when as we red of nothing in the mitre, but of fine linen, I cannot conjecture. And whereas, as was noted before out of Maimony, that the high Priests mitre was somwhat flat, he saith it was rising to the top like a most sharp pyramid, and he saith, there was another sewed upon it all of blue, compassed with three ranks of golden circles, but I leave this to the author. By wearing the golden plate, it is said, that Aaron should bear Verse 38 Ainsworth. the iniquity of the holy things offered by the people, and they should be accepted, that is, this should be a sign unto them of their acceptation by the holinesse of the Lord imputed unto them. And thou shalt make the girdle of needlework. This, saith Josephus, was four Verse 39. Joseph. lib. 3. c. 8 Antiquit. fingers broad, made like a snakes skin hollow, and was a dorned with flowers read, purple and blue, and the woofe was onely fine linen, and this being tied about the breast once or twice hung down to the ankles, but when the Priest ministered, that the ends might not trouble him, he cast it upon his left shoulder. But the rabbis say, it was about three fingers broad, and 32 cubits loug, so that it might come often about, and was put next to the coat under the rob. After this the common Priests garments are appointed, of which enough Verse 40. Verse 41. hath been said before; and it is added, Thou shalt anoint them, consecrate, and sanctify them: for consecrate in Hebrew is, fill their hands, that is, put flesh and bread in their hands for consecration, as Chap. 29. 23, 24. the Septuagint rendereth it, fill their hands, the Chaldee, Thou shalt offer their offerings. Touching the anointing oil, see Chap. 29. 7. and 30. 23, 30. Lastly, the holy linen breeches to cover the privities are appointed, and Verse 42, 43. these it is said, Aaron and his sons must have on, when they minister, lest they die; so likewise it is said of the rob, v. 35. and it is to be understood of all the implements about the Priests or High Priest: if the one ministered with fewer then the eight before-named, or the other with fewer then four, it was death, even as if a stranger should presume to come and minister, because Numb. 1. 51. Maimony Treatise of the Implements of the Sanctuary, Chap. 10. The Mystery. a Priest without any of his garments was as no Priest, but as a stranger, so Maimony, adding that if any put on more, as the Priest any thing peculiar to the High Priest, it was also pain of death, For the mystery, it is not to be doubted, but that in every of these particulars God had respect to another end. The Priesthood was instituted to make an atonement betwixt God and man, but those Priests being sinners themselves could not do it; wherefore by this Priesthood was figured out the Priesthood of Christ, who is the propitiation for our sins, 1 The linen breeches figured out his pure generation, his being conceived and born in the Ferus. womb of the holy Virgin without sin. 2 The fine linen white coat, his new life and most pure conversation amongst men. 3 The blue rob above this behung with bells and pomegranates, being most glorious, his glory, after that he had been baptized by John, for then he began to ring as it were with his bells by open preaching of the Gospel, and these bells were heard not onely in the Tabernacle, but also in the Court, that is, to all the ends of the earth, but they were placed beneath, to show, that this should chiefly be done in the last age of the world, and the pomegranates shewed his excellent fruits. 4 The Ephod upon the shoulders bearing the names of the children of Israel, figured out his bearing of the sins of his people and suffering therefore; the two Onyx stones figured two peoples, Jews and Gentiles, for whom he suffered; and he beareth them not onely by suffering for their sins, but by protecting and defending them according to that, I have carried you as upon Deut. 32-11. Eagles wiugs. 5 The breastplate, wherein the same name were engraved again, shewed, that Christ doth not onely bear up his people, as it were, with his shoulders by his power, but upon his heart by love, and that not all in general onely, but every one in particular, as the twelve names were severally engraven, never to be blotted out, and therefore they were not written but engraven. 6 The girdle figured out Christs constancy and verity in all his promises, because a girdle bindeth up the clothes close to a man, and maketh him the more agile about his business, and to show that verity is set forth hereby, it is called, the girdle of verity. 7 The mitre figured out his Kingly Ephes. 6. dignity. 8 The crown of gold, or plate with these words in it, Holinesse to the Lord, the Deity of Christ. These garments figured out also some things in the Ministers of Christ, and the garments of the inferior Priests, who may well be counted types of all Christian people, for they are Kings& Priests Revel. 1. 6. unto God, their garments, I say, figure out the virtues that should be in them. And in that all Christians are Priests, they should be put in mind hereby to do priestly offices, pray, teach and offer, and so they may be confirmed that the Lord is their inheritance, as it is said of the Tribe of Levi. Why this Tribe was chosen, I know no reason but to gratify Moses and Aaron, who were of this Tribe: so Ferus, who also maketh this institution a ground of ordaining Ministers with some Ceremonies at this day, although those Ceremonies, as abolished long ago, pertain nothing to us. Yet because a solemn ordaining procureth more authority, putteth the ordained in mind of his duty, and caused a more reverend opinion in the people, they used prayer and the imposition of hands in the primitive Church in their ordinations. Acts. 13. 1 Tim. 4. Rabanus. Rabanus beginning higher, saith, Gods bidding of Moses to take his brother Aaron and his sons to him, figured out Christs agreement with Moses: of the Gospel with the law, and that they who are preferred to the dignity of Priests should more then others be taken to Moses, as his brother, that is, be most studious of Gods laws, that they may be able to teach them rightly to the people, and so as Aaron, be joined by a double tie to Moses. The glorious garments of the Priests figured out the virtues that should be in the Ministers of Gods Word, and the eight belonging to the High Priest, whereas the common Priest had but four, that he who is of greater dignity in the Church, should shine more in the gifts and graces of the Spirit▪ then Ministers of an inferior sort: the gold and glorious colours shewed, that nothing should be vile or base in the mouth or work of the Minister. The names of the 12 children of Israel in the Ephod born by the High Priest shewed, that he must remember the Holy Fathers of the Church in their godly example to follow them always, which when he doth, he shineth, as with most precious stones, and is most excellent; and these stones are set in gold, to show, that nothing vile or forbid in them must be looked at to imitate it; and the Ephod must be tied with chains of gold, to show, that his virtues must be so held together by the band of charity, that he fall not from this estate through any mutability happening outwardly unto him. Unto the Ephod is added the pectorall, to show, that when he hath appeared outwardly excellent amongst men, he must also inwardly in heart be such in the sight of the Judge of the whole world. It is called the breastplate of Judgement, to show, that what the Minister doth outwardly, or judgeth as touching his neighbours, should all be proved by the rule of inward reason to his Maker; and it is double, to show, that the invisible inward Judge may approve of our actions as well as men that are outward; the hand-breadth of the breastplate shewed a perpetual and intentive care of this, because a man in measuring by the palm, extendeth his hand to the uttermost; the precious stones upon the breastplate, and so said to be upon the heart of the High Priest, sheweth, how the Bishop should always have a care of the souls committed to his charge. For the plate of gold upon the mitre, he saith, it figured out the confidence of our profession, and the bearing of the cross in the forehead; having four corners, as herein were these four letters, {αβγδ}. The coat of blue, which is the colour of the heavens, shewed, that the life of a Priest and his meditations should be altogether heavenly. The bells and the pomegranates he hath upon his coat, that is, always of a fragrant smelling and fair life through the many graces that are in him, and soundeth none other but the sweet sound of such doctrine as tendeth hereunto, because a pomegranate is fragrant and fair, and containeth in it many grains, and a golden bell maketh a sweet sound, The mitre upon the head shewed, that all the senses should be consecrated unto God, the eyes not to look upon vanity, &c. and a coat of linen the Priest hath when he liveth chastely, and a girdle girding it about, but he is not bearing himself upon his chastity made more remiss to good works, neither doth defluere by boasting himself hereof. And the linen breeches he saith, shewed his abstinence from marriage, speaking herein according to the custom of his Church of Rome, admitting none to the Priesthood but such, but this is a part of their tyranny, and these breeches are unreasonably drawn to a figure hereof, when as Aaron himself and his sons were married men. To that of Ferus, applying all things to Christ, I willingly subscribe, and whereas he saith nothing of the urim and Thummim in the breastplate; this I hold with Ainsworth was a type of the Spirit in Ainsworth. Christ without measure, because, as hath been already shewed, the Spirit was hereby set forth, inspiring the High Priest to give answers to those that inqnired of him. And in Christ was all divine light and perfection, from whose fullness we all receive, and the light of the knowledge of the glory of God Col. 2. 3. in the face of Jesus Christ cometh thus unto us. For the plate or crown of gold upon his head, whereby it is said, that the High Priest should bear the iniquities of the people in their holy things, this shewed, that by Christs holinesse we are delivered from all our sins and imperfections in the service of God, and so our worship is acceptable before him. Now as the High Priest had his peculiar garments, so the other Priests had theirs, which were the same, but not so many, and hereby were figured out divers graces in Christs Ministers, and also in all the faithful; forsomuch, as now we are by Christ all become Kings and Priests unto God. The identity of these garments shewed, that Christs righteousness is our garment put on by by faith, whereby we appear glorious. And the breeches in particular may not unfitly admonish us of chastity; the linen coat of purity and unblamablenesse of life; the girdle so various and beautiful in the colours, of having our mindes gird up from worldly things to heavenly, which make men shine, as it were, with divers excellent colours, when as from hence they utter divers excellent instructions; and the bonnet upon the head, the consecration of all our senses and faculties unto God. The anointing, shewed the anointing with the Spirit; the coat with the bells and pomegranates, the sound of teaching, and the fruit of good works; and urim and Thummim, the light and integrity in the heart. CHAP. XXIX. AFter the garments of Aaron and his sons appointed, now followeth their consecration, and the putting on of their garments. Moses must put them upon them, and presenting them at the door of the Tabernacle, have a bullock and two rams ready to be offered up in sacrifice for them, &c. Take one young bullock and tworammes. The word translated, bullock is {αβγδ}, not so great as an ox, nor so little as a calf. And unleavened bread, and cakes Verse 1. unleavened, tempered with oil and wafers unleavened, all made of wheat-floure. And these must all be put in one basket, and be brought with Aaron and his Verse 2. Verse 3. sons to the door of the Tabernacle, because they figured out one Christ, by whom we are sanctified; the bullock and rams brought to be killed there, figured out his death; the unleavened bread and cakes, the freedom of him, the bread of life from all leaven or corruption of our old nature; and the oil, the graces of the Spirit in him. The he must wash Aaron and his sons with water, and put the holy garments upon him, and anoint him, and the holy garment for his sons upon Verse 4. Verse 5. Verse 6. Verse 7. Verse 8. Verse 9. Simlerus. them; washing generally was instituted in the Old Testament in acknowledgement of our natural corruption and the filthiness of our sins, which had need to be cleansed away, that we may be fit to come before the Lord, and therefore when the people were sanctified to receive the Law, it was by washing. Chap. 19. and divers other washings were instituted, and this cleansing from sin is not but by the blood of Christ applied by a lively Faith. Now the washing here spoken of was not only to cleanse in common, as others were hereby counted to be cleansed, but to sanctify& separate them from the rest of the people to be Priests unto God, and to show, that they, who were to intercede for the sins of others, should be themselves most clean and pure from all sin, and this washing was at a Laver anointed and sanctified to hold the water, Exod. 40. 7, 12. Levit. 8. 6. Exod. 30. 17, 18. And this washing to prepare for sacrificing was also imitated by the heathen, as by Ulysses, Penelope, and Telemachus in Homer, and hereby they thought all sin to be expiated, as afterwards the superstitious Jews thought also, counting virtue to Ovid. Fast. 2. Omne nesas omnémque mali purgamine causam credebant nostri tollere posse senes. Ah nimium faciles, qui tristia crimina caedis Flumineâ tolli posse putatis aquâ. Simlerus. sanctify to be in the outward act done. Of this Ovid speaketh, saying, Our Ancients have thought, that they could take away all wickedness and all the cause of evil by washing. And having spoken, how even murtherers were thus expiated amongst the Greeks, he addeth: Ah too easy of belief, who think, that the sad crimes of murtherers can be taken away by the river-water. After washing the garments appointed must be put on, whereby what is signified, hath been already shewed: but in that washing goeth before, and then they are put on, hereby is intimated, that the Christian washed by baptism is endowed with grace, that is, most precious in the sight of God. And touching the fore-said garments, first the High Priest is to be clad, and then the inferior Priests, and the garments of the High Priest mentioned here are but seven, and those of inferior Priests but three; for the Breeches are not spoken of, because, as is most probable, not Moses, but they put them on themselves. By the seven here mentioned some understand seven moral virtues, by the linen coat, purity of life, by the girdle, discretion; by the long rob with Pomegranates and bells, edification by good works, by the Ephod, bearing with the infirmities of others, by the breastplate, knowledge Gloss. douai. and sincerity, by the mitre, an intention directed towards God, and by the plate of gold, wherein was graved Holiness to the Lord, the contemplation of God and of his works. For although Christ be first and chiefly pointed at in this attire, yet because the Apostle plainly alludeth to these in his breastplate of righteousness, girdle of verity, and helmet of hope, &c. the graces Ephes. 6. 12. of his faithful members, forthwith they must be clad, might well be signified also. The omission of the breeches here, saith Beda, signified, that the Beda. Rupert. lib. 2. in Levit. c. 2. genital members of the priest should not always be restrained, but Rupertus, that virginity was not by the precept of the Law, but by the counsel of the Gospel, Radulphus, that they were umbraculum vitiorum, shadows of vices Radulph. not of virtues, as the other garments were, and therefore they are here omitted. Some, say that they are not name, because not for ornament, as the rest, but to cover their shane, and this last is most simplo for the letter, and the first for the mystery, to say nothing of the reasons brought by others, because of little force. For the colours in some of these garments, Jerome by the white in the linen understandeth the earth out of which it Hieron. groweth, by the purple, the Sea, out of which it cometh, by the blue, the Heavens, unto which it is like, and by scarlet, the fire, which is read, and so hereby was intimated that all things were under Gods government, before whom the priest ministered in these colours, and for the like reason he understandeth by the twelve precious stones the improve signs of the zodiac. But Comestor is herein most punctual, saying, the High Priest in his attire figured out all the world; his breeches and linen coat gird about with a girdle, the earth with the waters compassing it about; the blue rob, the Air; the bells, the Thunder; and the Pomegranates, lightnings; the Ephod, Heaven full of Stars, the two precions stones, the Sun and Moon, the twelve, the improve signs, the mitre, the Empyrean; Heaven and the Crown of gold above all, God. And thou shalt take the anointing oil, and poure it upon his head, &c. This is thought by some to be misplaced, because when his mitre was on he Verse 7. Chap. 30. 22 Psal. 133. 2. August. Hom. 14. in Levit. could not pour it upon his head, but they are deceived, because being poured upon his mitre standing on his head, it was poured on his head, and his forehead might be anointed, as it followeth, poure it upon his head, and anoint him, and the ointment poured upon Aarons head is said to have run down upon his beard and all his attire. And this anointing was peculiar to Aaron, his sons were not anointed, but onely, vers. 21. they August. bom. 14. in Levit. were sprinkled, as he, with the anointing oil and blood together. Some boldly take upon them to determine in what form he was anointed, Lyranus following Rab. Solomon saith, that the letter Caph was made upon his forehead, Tostatus, the letter Theta, and Lorinus the letter κ; but these are vain imaginations, Lyranus. seeing no mention is made of any form. The anointing of Aaron singularly figured out the anointing of Christ with the oil of gladness Psal. 45. Rupertus. Hesych. in Levit. 8. above his fellowes, as Rupertus hath it; and Hesychius saith, as Christ was anointed, so are we, although not in the same manner, as Aarons sons had oil put upon them, but not as Aaron, he had it poured on, they sprinkled, wherefore as he is called Christ, so are we Christians from anointing, he had the fullness of the Spirit, as an whole horn of oil, and we all receive of his Tho. Aquinas 1. 2. quaest. 102. Lorinus. his fullness. And hence came the name Messiah, whereby Kings and Priests were called for their anointing, Levit. 4. 3. 1 Sam. 12. 3, 5. Some will have the singular anointing of the High Priest to be a figure of the power of the Archbishop to consecrate others, and some, that he should excel all others in the fragrancy of his good works. But I rest in the former for the anointing of Aarons sons spoken of, Ch. 30. vers. 30. and Ch. 40. vers. 15. it was oil and blood, vers. 21. Touching the garments of the inferior priests, although their girdle may seem to be the same with the High Priests, yet some think that it differed, because it was of linen, but the High Priests was embroidered with gold, blue silk, purple, &c. as the Ephod was. He had indeed a linen Testatus. girdle also, Levit. 16. 4. but besides this, he had a girdle of the Ephod embroidered, which, the inferior priests had not, Exod. 28. 8. called also by another name {αβγδ}, whereas the common girdle is called {αβγδ}. They also say, that the bonnet of the priest differed from the mitre of, the High Priest Exod. 28. 8. both in matter and form, because that was of linen and round, this of blue silk and higher, but this is contrary to Maimony before who knew these things better then Tostatus. If it be demanded how Moses could consecrate a priest, seeing he was no priest? Some answer that he was a priest, because, Psal. 99. 6: it is said, August. quaest. 23. in Levit. Moses and Aaron amongst his priests, but the word Cohanim signifieth princes as well as priests, and therefore that cannot be hence inferred. Lyranus saith, Lyranus. that he is called a priest, because till the consecration of Aaron, he executed the priests office, but that is not probable, because Aaron was the first-born. Vatablus saith, that Moses and Aaron are said to be amongst the priests, because Vatablus. most excellent amongst those that called upon the Lord, and to this do I assent▪ For that Moses was not a priest, is plain, because he was never appointed to this office and when Moses and Aaron are spoken of together, it is said, Moses and Aaron the priest, not priests. Touching his authority to consecrate, it was by the special command of God at an extraordinary time, when there were no priests to consecrate others. But afterwards the High Numb. 26. 63, 64. Priest that succeeded, was not consecrated by anointing, but onely by putting on the anointed garments of the High Priest, Num. 20. 26. as Augustine thinketh. But it is plain that he was anointed, because Num. 35. 25. he is spoken of as August qu. 23. Lyranus. anointed, and Eoxd. 29. 29, the garments of Aaron shall be his sons to be anointed therein, wherefore it is to be held, that in the history of Eliezer his consecration, it is understood, although not mentioned for brevities sake, unless we shall hold, that his putting on of the garments formerly anointed, is called his being anointed, as Simlerus doth. Neither do we red of consecrations after Moses by whom they were made, or touching the form of them to give us any light hereinto. But for consecrating Bishops or ordaining of Presbyters under the New Testament we know, that Christ first appointed Apostles, then the 72, and the Apostles ordained Bishops and Deacons, teaching other Bishops in succeeding ages to do do the like for ever. In the consecration of Aaron one thing is remarkable, omitted here, but at the time, when this was done, mentioned Levit 8. 3. All the Congregation was assembled at the door of the Tabernacle, to which Aaron and his sons were brought; why must they be all present? Hesychius answereth, that this was done to figure out the Church that should be congregated, because Hesychius in Levit. 8. all things which God caused to be done by Abraham& Moses were mystical, and by the door of the Tabernacle he understandeth the doctrine of Christ, sometime called doors by the Septuagint, to show that all the doctrines of the Apostles were but one and the same with Christs. But to leave this, the true reason was, that being consecrated in the sight of the people, they might aclowledge him, and have no relucting in their mindes afterwards against Origen. Lyranus. pelican. Verse 10, 11 Verse 12. Verse 13. Verse 14. him, but be obedient unto him: So Origen, Lyranus, and Pellicane. And thou shalt cause the bullock to be brought, and Aaron and his sons shall put their hands upon the head of the bullock: Then the bullock must be killed, and the blood poured out at the bottom of the Altar,& some of it being taken put upon the Horns of the Altar with his finger, and all the fat must be burnt upon the Altar; but the flesh, skin and dung without the host. As a bullock is offered now for consecration of the Priests, so if a Priest sinned, a bullock must be offered for expiation, which was as much as for all the congregation, Levit. 4. a goat for a Ruler, and a kid for a common person And as now their hands must be upon the head of the beast, so in the case of having sinned, and the same course was to be followed by others, Levit. 4. This putting of hands upon the head was a symbol of the confession of sins then to be made, for expiating which the bullock was to be offered, and therefore confessing is spoken of, Levit. 5. 5, 6. and over the goat, Levit. 16. 21. This imposing of hands, say the rabbis, was in the Court-yard, the place were the beast was immediately to be killed, and it was of both his hands with all his might upon the very head, nothing being between his hands and it. And the imposer stood with his face to the West, laying his two hands between the two Maimony of the Offerings of Sacrifices, Chap. 3. horns, confessing and saying, I have sinned, I have committed iniquity, I have trespassed and done this great wickedness, and now do return with repentance before thee, and with this I make atonement. Maimony. And the beast whose blood was shed for atonement, figured out Christ, whose blood was shed for the remission of our sins, &c. The blood taken upon the Priests finger, and put upon the horns of the Altar was thus used, the Priest took the blood in a basin, and brought it to the Altar, and then with Verse 12. the forefinger of his right hand dipped in it strook it upon one horn, then wiping his finger clean upon the lip of the basin, he dipped it again and strook the second, and likewise the rest of the four horns, beginning at the South, and then coming to the East, the North and the West, and where he made an end, there he poured out the blood remaining. Maimony. Under Maimony of offering Sacrifices, Chap. 5. Sect 7. Levit. 4. 3, 7. the Altar the blood was put, that by the heat of the fire it might be consumed. Now the Altar, upon which the blood was thus put, was the brazen Altar in the Court, and herein offerings made afterwards for sin differed from this, in that the blood of such Sacrifices was taken and carried into the Tabernacle, and put upon the golden Altars horns, which was for incense, if the sin were of the Priest, or of the whole congregation, but for a Ruler, or private person, it was put onely upon the horns of the brazen Altar, as levit. 4. 25. here, and such were Aaron and his sons as yet. This putting of blood upon the horns of the Altar was to sanctify it, and to cleanse it, as appeareth, vers. 36, 37. Ezech. 43, 25, ●6, &c. that by it the Sacrifices afterwards offered upon it might be sanctified, vers. 37. Matth. 23. 19. The bullock taken was not a calf, nor fully grown, but one of two yeers old, and therefore was not offered to expiate Aarons sin about the golden calves, as some have sondly imagined, for that sin was not yet committed. And upon the head of it he and his sons put all their hands, not thus to receive power to offer sacrifice, according to some, for in the case of sinning the sinner also put on his hands, Tho. Aquinas. but that every one of them might be consecrated. In the case of sin committed by the whole congregation, all did not so, but the Elders onely, who represented the whole, because so great a multitude could not, and many of Le●i●. 4. them haply were not guilty, but as sin committed by the body whereof they were members, extended unto every one. Whereas not only a bullock is now offered, but all other sorts of Sacrifices also, this was to sanctify them to the offering of all manner of Sacrifices. Touching the burning of the fat Verse 13. R. Menahem. upon the Altar, both of the inwards, the cawl, and the kidneys, these were burnt in Sacrifice, say the Hebrews, to make atonement for the sin of man proceeding from the lusts of the liver, the thoughts of the reins, and the fatness Psal. 119. 70. Deut. 32. 15. Esay 6. 9. of the heart. For the most inward part is the heart,& therefore the fat of the inwards may aptly set it forth, and a fat heart is put for a corrupt, sensual, and hard heart, and full of unbelief, in divers places, because fat hindereth the feeling, the burning of this fat therefore might typify the casting away and consuming of the corruption of the heart in those that offer themselves up unto God, as we are exhorted Rom. 12. 1. the cawl is of the liver, vers. 22. and it is otherwise called the midriff; the Septuagint render it {αβγδ}, the lap of the liver, and the kidneys are the reins, the seat of the seed of generation, here and in the liver is the beginning of lusts and inordinate desires, and therefore these are aptly figured out hereby to be consumed also. Moreover, fat is sometime put for the best, as Gen. 4. 4. Nehem. 8. 10. &c. and thus it figured out, how we should give the best of our goods to God, and because all this grew within, that must be offered where the heart lieth, our serving of the Lord with the inward heart and desire was figured out hereby, Joh. 4. 24. And hereby was figured out the passion of Christ inwardly, and how that there he burnt in suffering the most ardent heat of Gods wrath due to our sins, when he said, My soul is heavy to the death. For the Verse 14. burning of the flesh, skin and dung without the camp, it may be demanded, Why it must be so, considering that the flesh of a sin-offering, the blood Levit. 6. 26, 30. Chap. 10. 18. Tostatus. Willet. whereof was not brought into the Tabernacle, as this was not, was appointed to be meat for the Priests, and onely that the blood whereof was brought into the Tabernacle, must be burnt with fire? To this some answer, that this was to distinguish betwixt the sin-offering of the Priest, and of the common sort, or that they were not yet Priests, and therefore there being no Priests to eat this flesh, it must be burnt. But the first of these reasons is insufficient, and the second is overthrown, vers. 32. where flesh is spoken of peculiar to the Priests, which they should eat before their consecration fully ended. The true reason then was, because no man must eat of the offering made to expiate his own sins, for to eat thereof is to intimate an ability to Ainsworth. Levit 10. 17. bear them, and to satisfy for them. For this is yielded as the reason, why Aaron and his sons must eat the flesh of the sin-offering of the people, viz. because they must bear their iniquity, that is, in a figure of Christ, who beareth the iniquity of us all. And the burning of the bullock without the camp, plainly figured out Christs suffering upon the cross without the gates of He●. 13. 11, 12 Jerusalem, Heb. 13. Then thou shalt take one of the rams, and Aaron and his sons shall lay their Verse 15, 16 Verse 17, 18. hands upon his head, then thou shalt kill the ram, and sprinkle the blood thereof upon the altar round about, and thou shalt cut the ram in pieces, and wash his legs and inwards, and then he must be offered whole for a sweet savour to the Lord. This sacrifice agreed with the former in that they must lay their hands upon it, that is, as the Hebrews say, one after another, and, as Simlerus hath it, in acknowledgement Simlerus. of their own guiltiness of death, as this beast came now to be killed, desiring, that their guilt might be transferred to Christ, figured out here by, and so be expiated by his death. But it differed, in that the ram must be cut in pieces, and part of it washed, and then the whole must be offered up in sacrifice. But this was done to purge the inwards from the filth, and the feet from dirt, because no filthy or unclean thing must be offered. For sprinkling of the blood upon the altar round about, it was to signify, that the blood of Christ should be spread all over the world by the preaching of the Gospel, Osiander. cleansing all that believe in him in all places from their sins. For the cutting of the ram in pieces, and then offering all, the inwards and feet being Gloss. interlin. washed; this was done, to show, that he that will be accepted of God, must severally examine all his parts and ways. Origen more curiously noting, that Origen. there were four parts made. 1 The head and whole body. 2 The vital parts. 3 The entrails. 4 The feet; applieth to four sorts, one washing Christ his feet, another anointing his head, another lying in his bosom, and another touching but the hem of his garments. The washing of the entrails, Osiander. Gregor. Intestina lavat qui conscientiam purgat, pedes abluit, qui vitam& opera Deo dicat. Theod. quaest. 62 in Exod. &c. showed both the cleannesse of Christ our sacrifice, and how we should be cleansed within in our conscience, and be washed our feet by dedicating our works and life unto God. Tostatus thinketh, that the skin being plucked off, the whole was to be offered, but here is no mention made of any flaying, and therefore it is more probable, that it was burnt in the skin. Whereas it is called a sweet savour, this was not because of the pleasant smell, for it could not but be unpleasing, except to the hungry, but because, as Theodoret hath it, when all things are done according to Gods laws, this is as a sweet savour unto him, and because the sacrifice of Christ figured hereby was most pleasing to our merciful Father, as whereby his elect were redeemed from sin and death. And thou shalt take the other ram, &c. and thou shalt take of his blood, and put it Verse 19. Verse 20. Verse 21. upon the tip of Aarons right ear, and of his sons, and upon the thumbt of his right hand, and the great to of his right foot, and thou shalt sprinkle the blood round about upon the altar, &c. Upon this rams head they must put their hands, as upon the former, to show, that as remission of sins, so consecration and grace to be Ainsworth. able to execute their priestly office came from Christ, for this ram was offered for consecration, as appeareth, v. 22. Tostatus yet thinketh, that this ram was Tostatus. not called the ram of consecration, because Aaron and his sons were by the offering hereof consecrated, for then the other ram& bullock should have been called likewise; because they were offered in way of consecration also: but because they were anointed and sprinkled with the blood thereof, wherein their consecration stood. But forsomuch as by the sacrificing hereof they were sanctified, as also by putting the blood thereof upon them, and to consecrate is nothing else but to sanctify to the Priests office, I hold rather, that for all these causes it was called the ram of consecration, as by the offering whereof and the anointing with the blood of which on those three parts and sprinkling, they were initiated to the Priests office. But the other beasts before offered are not so called, because the expiation of their sins was rather respected therein, that they might be fit to be consecrated Priests. For the blood putting upon the tip of their right ear, that is, the highest part, as the Chaldee explaineth it, and upon the tip of the thumb of the right hand, Chaldee Paraphrast. Ainsworth. &c. this was to show, that their ears must be attent to hear the Word from the mouth of God, which they should teach to the people, as Ezech. 3. 17. Esa. 50. 5. 1 Cor. 11. 23. the putting of blood upon the ear was also used in cleansing the Leper, Levit. 14. 14. And blood was put upon the thumb of the right hand, to show, that their work and administration was sanctified, and upon the great to, to show, that their going and conversation in this office was sanctified to please God through the blood of Christ. The blood also put upon the head and foot might signify the sufferings of the members of Christ, as of him their head. Thus Ainsworth; this is followed by Simlerus, who yieldeth this as a reason, why not the tongue but the ear was touched, because the mediatour-ship of the Priest with God was rather respected then his teaching the people. Now the right ear and thumb, &c. are touched for their excellency above the left, and of the thumb above the other fingers, it being more pollent, according to the name, Pollex, to show, that we must serve God with our best parts, so Testatus, but Hesychius, because Tostatus. the left signifieth evil, and the right good, and we must die to evil, but live to good: and by touching the part with the blood, the whole was sanctified. Calvin. Some add, that these parts were most remarkable, and therefore in Calvin. Hieron. Judges 1. 6. way of disgrace were cut off, as in Adonibezeck, and the ears are threatened in the disobedient Jews, Ezek. 2●. 5. but liere in way of honour they were anointed. And there is something spoken touching our Saviour Christ, in his ears, Mint ears hast thou opened, in his hand, Thou hast bolden me by the right hand, Psal. 40. 6. psal. 73. 23. Psal. 68. 23. Willet. and in his foot, That thy foot may be dipped in blood; wherefore the perfection of him in all these was figured out hereby. Willet. This third sacrifice was a peace-offering, as the two former were, the one a sin-offering, and the other a burnt-offering, and the last a meat-offering. For this, see Levit. 3. for the first, Leviticus 4. for the second, Levticus 9. and for the last, Leviticus 7. 12. And thou shalt take of tho blood of the altar, and of the anointing oil, and sprinkle upon Aaron and his sons, and upon their garments. This was further done, Ainsworth. to show the sanctification of Gods Ministers by the blood of Christ, and by the oil of the grace of the Spirit, unto the work of the ministry, Heb. 10. 22. 1 Cor. 15. 10. and 3. 10. Thus also Hesychius, who saith, that blood and oil Hesych. in Levit 8. were put together, to show, that the blood of Christ and the anction of the Spirit have one and the same effect for sanctification. And whereas one ram was taken before, and now another; this, he saith, figured out Christs double sacrificing of himself. First, in his last Supper. Secondly, upon the cross. Then thou shalt take the fat and the rump, and the fat covering the inwards, &c. Verse 22. Of the mystery in offering the fat of all these parts, enough hath been said already, but onely that the rump is here spoken of more then in speaking of the fat of the bullock, which was also appointed to be sacrificed, because the rump of a sheep in those Countreys exceeded in fatness. Some understanding Radulph. by fat the exceeding grace of God in Jesus Christ, will have the rump to figure his consummation and death. And besides the rump, the right shoulder must be sacrificed also, which is appointed to the Priest as the breast, v. 27. and Levit. 7. 32. but here Moses must have the breast for his part, v. 26. The Ainsworth. shoulder or arm setteth forth action, and the breast, the study of the mind, these therefore being assigned unto the Priests, shewed, that they should serve the Lord with all their strength and heart, and the shoulder now burnt figured out the mighty arm of Christ, whereby he did such wonders as never Radulph. man was able to do, but yet he submitted himself to be a sacrifice with this his powerful arm for us. Moses hath not the shoulder, but breast onely Tostatus. for his part; because he was no Priest, to whom both belonged, but onely executed the Priests office at this time in doing sacrifice. And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of unleavened bread, that is before the Lord, and put all in the hands of Aaron, &c. Verse 23. Verse 24. This oiled bread was tempered with oil, and both it and all the rest were unleavened, and are said to be in the basket before the Lord with reference to vers. 2. where they are appointed to be brought in a basket to the door of the Tabernacle. For putting of them in the hands of Aaron and of his sons, and waving of them: this, saith Willet, was done by Moses, when he had Willet. put them in the hands of the priests, by putting his hands under, and thus moving them round about from the North to the South, and from the East to the West, saith Simlerus. The word translated waving is sometime put for sifting in a Sieve, Esa. 30. 28. and is applied unto troubles, Esa. 10. 32. Chap. Simlerus. 13. 2. Chap. 30. 28. This waving was to separate them unto an holy use, and so the Septuagint translate it, and when the offering of the Levites is spoken of, Numbers 8. 11. it is said, verse 14. Thou shalt separate them. And thou shalt receive them of their hands, and burn them upon the Altar. Aaron Verse 25. and his sons are herein dealt withall as other common persons, because they were not yet fully made priests; the Septuagint addeth here, Thou shalt burn them for an whole burnt-offering, but because it was only sacrifice of parts, it could not be so called. But here a question ariseth, seeing the shoulder, which was one of the things taken, vers. 23. is appointed, as the breast to be Aarons part, vers. 27. how it could amongst other parts of this oblation be appointed to be burnt? Radulphus answereth, that it was not burnt, but this Radulph. is an error, the right answer is, that vers. 27. a decree is made from henceforward, that as the breast, so the shoulder, should be Aarons part: for that it is not to be understood of the shoulder of this particular offering, is plain, because that must be burnt, and the breast of this went to Moses, and therefore Aaron could not have it at this time. Vers. 26. Thou shalt take the Verse 26, 27 breast, and wave it for a wave-offering, before the Lord, and it shall be thy part. 27. And thou shalt sanctify the breast of the wave-offering and the shoulder of the heave-offering, &c. Here are two words used touching the shoulder, heaving and waving, in Hebrew Terumah, and Tenuphah, because as it was moved to and fro, so it was heaved or lifted up, and both this and the breast are here appointed to be the priests part for ever of all the sacrifices of the peace-offerings Verse 28. The Mystery. Hesych. in Levit. pelican. of the children of Israel: mystically by the basket, saith Hesychius, is to be understood the tongue of Christ, because his speech was wreathed, as a basket with parables: but pelican understandeth the Holy Scriptures, out of which as out of a basket the Minister must give bread and meat fit for edification. But as all other sacrifices, so this doubtless figured out Christ sacrificed for our sins. He was, as a basket containing within him the bread of life, and he was this oiled and unleavened bread, because anointed with the Spirit, and one with the Spirit, and without all leaven of maliciousness. The heaving up and the shaking to and fro of the bread to all parts, the lifting up of Christ to the cross, and his waving or sifting by many temptations and the virtue of his Passion extended into all parts. Touching the breast shoulder, Gregory speaketh acutely, saying, This shewed that the priest Gregor. Pestore quae recta sunt cogitare& armo operis ad sublimia invicare. should both with his breast think the right, and with the arm of his work draw others up on high in their practise and conversation. And from this Hesychius differeth not much, by the breast understanding the true Faith. And faith or truth in the heart of the priest first and chiefly, and Heavenly works, and then in every Christian may most aptly be understood by the breast, and the right arm. And the holy garments of Aaron shall be his sons after him to be anointed and to be consecrated therein, And that son, that is Priest after him, shall put them on Verse 29, 30 seven dayes, &c. The word translated to be anointed, is an active, to anoint, but is used often passively, and therefore the Septuagint render it so. As these garments were put upon Aaron when he was made High Priest, and then the holy oil was poured upon them, so should they be put upon his son succeeding him, and be anointed again. If nothing else but the putting on of these anointed garments was meant, as Simlerus partly hath it, when those were worn out, he must onely have garments but not any anointing oil, that cometh on next to be priest, which is absurd. Moreover, as Aarons consecration and his sons at the first lasted seven dayes, vers. 35. in all which time they must not go from the door of the Tabernacle, but there keep the charge of the Lord day and night, having their priestly garments upon Levir 8. 35. them, so the priest after him must keep the time of seven dayes at the door of the Tabernacle, which is here meant, although nothing but his putting on of the garments be here expressed. Now in this time was the Sabbathday, whereupon the rabbis note, that great is the Sabbath day, for the consecration Rab. Elias. of the High Priest is not perfected, till this hath passed over him. If it demanded here, how they could keep so long in one place, without removing, seeing the necessity of nature requireth a going out often in this time to avoid Lyranus. excrements? It is answernd by Lyranus, that this is to be understood to be excepted, because for this purpose they must needs go out: for when they went for necessity and came forthwith again, this might be well counted an abiding there. But Tostatus thinketh, that they might have vessels prepared to Tostatus. receive their excrements, to whom I cannot assent, because the purity of that place permitted no such thing to be done there. If it be demanded, how they could watch so long a time together? It is answered, that this was not required, but to keep the charge of the Lord in abiding there seven dayes, so Tostatus. Lastly, if it be demanded, whether their garments were put on again, and anointed every of these dayes, because it is said, Seven dayes shalt thou consecrate them? It is answered, No; but their consecration was onely iterated by the Sacrifice made each of these dayes, as upon the first,& by the meat-offering put in their hands& waved, and other rites used, as upon the first, although the offering of a bullock onely in particular be name, vers. 36. Lorinus thinketh that the High Priest might put Lorinus. off some of his garments, and lay them aside in this time, and put them on again; but this is a presumption without ground, seeing it is expressly said, He shall put them on seven dayes. Mystically, saith Hesychius, the keeping of the Apostles at Jerusalem, after Christs ascension a few dayes, till they had Hesych. in Levit. received the Holy Ghost, and not presuming to preach, till that in this time, and by the receiving of the Holy Ghost they were consecrated, was figured out hereby. For this consecration was finished in seven dayes, and they were consecrated, when the feast of Pentecost after seven times seven dayes, or seven weeks was fully ended, wherein I willingly subscribe unto him, holding Calvin. Radulphus. withall according to others, because seven is a number of perfection, that hereby was intimated, that the Minister of God should continually attend whilst life lasteth, at the door of his house, being there ready at all times appointed to execute his office, and he must first have time to learn, and to get knowledge in the Law of God, attending therefore with all diligence at the house of God, and living retiredly in study and meditation, that would be a Priest of God, and an instructor of others. That of Lyranus understanding Lyranus. Prolixitas dormitionis, voluptas commessation is, inutilitas d●stractionum vanitas confabulationis varietas affectionis. Verse 31, 32 Verse 33, 34 it of seven things, from which the Priest should refrain, is true, but conceitedly brought in here: Length of sleep, pleasure of eating, unprofitableness of action, multiplicity of distraction, vanity of confabulation, variety of fiction, and vility of affection. Other conceits I pass over, but onely as Rupertus, we may fitly apply it also to all Christian people, hereby was shewed, that they should never night or day depart from the faith of the Church. And thou shalt take the ram of the consecration, and seeth his flesh in the holy place: And Aaron and his sons shall eat it, and the bread in the basket, &c. Here provision is made for the sustenance of Aaron and his sons in these seven dayes, they must eat of the flesh of the ram that remained, that is, all but the right shoulder and breast, which were the one burnt in Sacrifice, and the other given to Moses, and this flesh must be sudden in the holy place, that is, in the Court, by the door of the Tabernacle, where they abode. For the fire wherewith it was sudden, it was not fire taken from the Altar, saith Tostatus▪ but Tostatus. common fire, because as none but holy fire might be used upon the Altar, so none of that fire was to be put to any common use. But this is onely conjectural, neither was that which was prepared for the Priests, common, but holy. For bread, they were to eat that in the basket, which remained after the bread taken out for the Sacrifice. And all the things appointed to be Verse 33. Ainsworth. eaten by them are said to be those, whereby the atonement was made to consecrate them, by eating a particular applying by faith of the Sacrifice made for our sins to sanctify us, being set forth, Joh. 6. 35, 51. But of these a stranger must not eat. Some by strangers understand not those that were not of the family of Aaron, but such as sacrificed not, or the polluted, or profane, because Simlerus. he that brought the Sacrifice being of the common sort of people might also eat of it. But it is more probable, as is commonly held, that the Lyranus. Tostatus. Oleaster. Fonseca. meaning is, that none but Aaron and those of his blood should eat of these things, because in appointing who should eat of them, none else are spoken of, and they were things peculiarly offered for them, and therefore properly by them to be received. And what remained either of flesh or bread must Verse 34. be burnt. The same was appointed touching the passeover, Exod. 12. but that was for another reason, as I have there shewed, this was because being part of things offered in sacrifice, it must be used as a sacrifice, that is, burnt with fire, as the other parts had been, which appeareth in the addition, It shall not be eaten, for it is holy: but not upon the altar, saith Tostatus, or with holy fire, Tostatus. because it was no part of the sacrifice, forsomuch as they had eaten part of it, and being in part turned to human use, the part remaining cannot be sacrificed. It was burnt therefore, as the flesh of the bullock in another place, but that was burnt without the camp, this in the Court of the Tabernacle. Some yield this as a reason, lest being kept longer, it should corrupt, which Calvin. Simlerus. was unseemly for holy things, or lest the part kept should be an occasion of superstition, as the bread of the Sacrament kept since hath been. For that Lorinus. reason yielded by some, because the next daya new sacrifice was made whereof part should be for their food that day, it is of no force; for the flesh of the last days sacrifice, after which they should not be again supplied the day following, and therefore that which remained of it was not burnt for this reason. For the mystery, Hesychius saith, that this flesh and bread figured out the flesh of Christ, which is bread indeed, and so both flesh and bread, and whereas Hesych. in Levit. 8. Non relinqui said igni spiritus tradi oportet, ut comedat, quae nobis sunt ex infirmitate inesibilia. as no stranger might eat of it but onely. Aaron and his sons, it shewed, that Christ must be entreated by the priest to make it, or else it cannot be the Lords sacrifice, and it must be eaten in the holy place, to show, that Christs flesh must be received in the Church, as 1 Cor. 11. and that which remained must be burnt, to signify, that things unedible to us by reason of our infirmity must be committed to the Spirit as a fire, which is when we believe those things to be possible to the virtue of the Spirit which are impossible to us. See somewhat of the like before, Chap. 12. For the priests eating of it onely, and no stranger, it shewed, that none but the faithful have part in Christ, who are as priests unto God, and that the Eucharist should not be kept, but the remainder of it consumed in the fire, as Hesychius saith, was practised in the Church in his time, contrary to the present practise of the Church of Rome, where it is kept in a pyxe to be carried about and worshipped. Hereby also, saith Simlerus, was shewed, that we must serve God with all readiness, no Simlerus. delay being used. After the order set down for the first day of consecration, this course is Verse 35, 36 Verse 37. appointed to be continued seven dayes, in which time also the altar must be cleansed, and sanctified by anointing, that it might be most holy, and sanctify whatsoever touched it. So that the same sacrifices that consecrated the priests, and the same anointing oil consecrated the altar also, not that the altar had any sin, but it was thus separated to an holy use. The altar figured out Christ; who was consecrated by his own blood, and the anointing of the Simlerus. Spirit, and sanctifieth all that touch him by faith, and the same blood of his and Spirit consecrateth us all to be priests unto God. The word translated, Ainsworth. to cleanse the altar, is to make it sinless, and thus houses are said to be cleansed, Levit. 14. 49, 52. and all things about us, Numb. 31. 20. and Gods house, Ezech 45. 18. because all things are made unclean by the sins of men, amongst whom they are, as is expressed, Levit. 16. 16. neither can any of the best service, which we offer unto God, be acceptable unto him, unless it be cleansed Heb. 9 21, 22. Heb. 10. 19. Heb. 13. 14. by the blood of Christ from the sins cleaving thereunto. This is that which thou shalt offer upon the altar, two lambs of the first year, day by day continually, &c. Here is shewed to what use the altar being consecrated Verse 38, 39 Verse 40. should be put every day, a lamb must be offered thereupon for an whole burnt-offering in the morning, and another in the evening: for, in the evening, in the Hebrew is, between the evenings, but of this phrase, see Chap. 12. 6. This continual sacrifice, say the Hebrews, was offered in the morning to expiate the sins of the night, and in the evening to expiate the sins of the day R. Menahem. before. And with each lamb a tenth deal of floure, that is, the tenth part of an Ephah, which is an Homer, as hath been already shewed, Chap. 16. a fit quantity to remember their feeding in the wilderness of each man with an Homer, see Chap. 25. 30. And this floure must be mingled with the fourth part of an hin of oil beaten, Verse 40. and the fourth part of an hin of wine, an hin was twelve logs or half pints, of which, see Levir. 14. 10. so that a fourth part was a pint and half, and this last is called a drink-offering. For the manner of offering it, the rabbis say, it was this, although salt be not spoken of, yet because all sacrifices must be made with salt, Levit. 2. 13. this meat-offering of floure and oil was made so also, but whereas in other meat-offerings there was incense, Levit. 2. 1. and an handful onely of the floure was burnt; this was all burnt; and for the drink-offering, the wine was offered upon the altar, not being put upon the fire, but the priest lifting his hand on high poured it at the bottom of the altar: so Maimony. For the mystery, by the lamb continually Maimony. The Mystery. Simlerus. offered morning and evening, Christ the Lamb of God was set forth, the sacrifice of whom is effectual to deliver from sin always every day, but we must through his name come every day morning and evening before the Lord with our supplications for this end and purpose. By the oil and floure and wine added, we are admonished to bring a grateful savour of faith and repentance before the Lord together with our prayers. Tostatus in setting down the order, Tostatus. how these two lambs were offered, saith, that the Priest rose and put on his priestly garments before the Sun to offer the morning-sacrifice, and having finished that, about the Sun-setting he offered the evening-sacrifice, which was the whole night in burning. And Comestor saith, that the priest Scholast. hist. when he offered his morning-sacrifice, put out four of the seven lamps, and at the evening-sacrifice lighted them all again, and then the fattest lamb of the two was offered, for which cause the evening-sacrifice is spoken of, as more acceptable to God; because Christ suffered in the evening. And Lorinus Lorinus. addeth, our works ought to be better in the evening of our age. Origen and after him Rabanus say, that the whole life of a just man is a continual Origen. Rabanus. sacrificing, and his reading of the law and Prophets, his morning-sacrifice, his reading of the Evangelists, his evening-sacrifice, because they set forth things done in the evening of the world. Or, as Rabanus also hath it, the morning figureth out the beginning of our conversation; and the evening, the end; in all which time we must offer innocency of work and heart to the Lord by the fire of charity and of the Holy Ghost. The floure and oil added, and the wine shewed, that our sacrificing must be joined with knowledge of the law, and the grace of the Evangelicall doctrine tempered together, and hereby hilarity, that must be in the service of God was figured out, because oil maketh a cheerful countenance, and wine maketh glad the heart. The Papists inferring hence of the mass, as a continual sacrifice, is a confounding of times that must be distinguished; for this continual sacrifice was but a figure of which the verity being come, there is now none use any more, they do therefore vainly charge us with the putting down of the continual sacrifice, as Antiochus did, because we put down the mass: for they rather are guilty of this, because the onely continual sacrifice now is that of Christ, which they frustrate to themselves by their new devised sacrifice of the mass, as was done by circumcision, Gal. 5. 1. In concluding this about the continual sacrifice, he saith, I will meet thee Verse 42. Verse 43, 44 there, of which phrase see before, Chap. 25. 22. And the tabernacle shall be sanctified by my glory, &c. There was no virtue in these Ceremonies to sanctify Ainsworth. Simlerus. the tabernacle, altar and priests; therefore the Lord promiseth to sanctify them all by his glory, that is, by his glory which should appear there. Some by his glory understand Christ, in whom alone all things are sanctified, but I rest in the first. And I will dwell in the midst of the children of Israel, &c. Of this see before, Verse 46. Chap. 25. 8. CHAP. XXX. ANd thou shalt make an Altar to burn incense upon of Shittim-wood, a cubit shal be Verse 1, 2. the length, and a cubit the breadth, and two cubits the height, &c. From hence to the end of the tenth verse the Altar for incense is appointed. The word altar Mitzbeach is taken from killing, and so properly signifieth an Altar to offer slain beasts upon, wherefore unto this is added here Miktar, signifying a perfuming Altar. This differed from the Altar, Ch. 27. 1 Because it was neither so long, broad, nor high. 2 It was covered with gold, that with brass. 3 This had a Crown of gold round about it, that none but a grace of net-work, which Verse 6. Verse 7. Verse 8, 9. Verse 10. Levit. 16. 29. this had not. 4 This stood in the Tabernacle near the veil of the most Holy place, that in the Court without. 5 Sweet spices only were to be burnt for a perfume upon this, but no Holocaust, meat-offering or drink-offering, as upon that. 6 The blood of the sin-offering was to be put upon the horns of it once in a year for an atonement, which was upon the tenth day of the seventh month, and then the blood taken was of a bullock and of a goat, and it was put upon the horns of the Altar round about, and the priest was to sprinkle the blood with his finger upon the Altar seven times, and all this to make Levit. 16. 18, 19. an atonement, and to cleanse and hallow it from the uncleanness of the people, he having before done the like in the most Holy place upon and before the Mercy-seat, Levit. 16. 14, 15. yet in some things they agreed, for this was made of Shittim-wood, as that, and four-square, as that, and had rings Verse 1, 2. Verse 3, 4, 5. and bars to carry it by, as that, and horns of the same wood likewise, but onely that all here were overlaid with gold, there with brass, so that for the signification of those things the Reader may look back to that Altar, Chap. 27. 1. For the gold covering it this Altar is sometime called an Altar of gold, or golden Altar, as Num. 4. 11. and the other the brazen Altar, Exod. 38. 30. and for the wood within, a wooden Altar, Ezech 41. 22. but there it is said to be three cubits high, to show the amplitude of Gods grace under the Gospel more then under the Law. For the top thereof and the Verse 3. sides, in Hebrew are roof and walls, because of the similitude unto an house, the Septuagint render it hearth and walls, for the crown see the like before about the Ark, Cha. 25. 11. and about the table, vers. 24. so that there were three Crownes about the holy things, the Crown of the Ark, which the Rab. Elias. Hebrewes called the Crown of the Law, the Crown of the Table, which they called the Crown of the Kingdom, and the Crown of this Altar, which they called the Crown of the Priesthood. The incense appointed here to be burned is particularly set forth, vers. 34. and it must be burned every morning and evening, when Aaron lighted or dressed the Lamps. Simlerus Simlerus. noteth, that not onely the High Priest, but other priests also used to burn this incense, because Zachariah did it in his course Luke 1. See my Exposition there. The manner of the incense burning was this, 1 One went and gathered the ashes from off the Altar into a golden vessel. 2 Another brought a vessel full of incense. 3 Another brought a censer with fire, and put coals on the Altar, and he, whose office it was, took the incense and strewed it upon the coals, the other three having first bowed themselves, and being gone out. The incense burned daily was 100 denaries, Maimony, of the daily Service. that is, a pound, half in the morning, and half in the evening, and when the priest had done burning the incense, he bowed himself and went out: so Maimony. Whereas strange incense is forbidden to be offered upon this Altar, thereby is meant any other sweet spices besides the composition appointed, vers. 34. Maimony explaineth it thus, if they put honey amongst it, it was all unlawful, Levit. 2. 11. or if there wanted any once spice appointed, or if he burnt any other spices, or the same compounded and brought by any private person, any of these ways it was made strange incense. Comestor saith, it is doubted, whether the Altar of incense were within the most holy Scholast. histor. place or without, because Paul to the Hebrewes speaketh of it, as being within. But he erred herein, seeing even by Paul it is spoken of as being without the veil, and here it is manifestly placed so. Moreover, touching the Heb. 9 4. Crown round about this Altar, he addeth out of Josephus, that there were Crownes about each corner hanging over after the manner of a lip. For the mystery, it is not to be doubted, but as the other, so this Altar also figured out Christ, by whom we offer sacrifices, and incense of prayer The Mystery. Psal. 141. 2. Rev. 18 3. to the making of a sweet savour before the Lord. More particularly the sacrifices set forth mortification, and incense prayer, both which are sanctified and made acceptable by the Altar Christ alone. And whereas incense was offered at the same time with the daily sacrifice, and then the lamps also were lighted, this signified, that mortification to sin, the light of teaching out of Gods Holy Word, and prayer, should go together, and that continually, we must always, pray always use this light, and be mortifying our members upon earth, and sacrificing ourselves, Rom. 12. 1. No strange incense must be offered, to show, that our prayers must be made unto God onely, Simlerus. and in faith, and for such things, as whereby he may be glorified, for then incense compounded according to Gods prescribing is offered, otherwise not, and so it becometh loathsome and abominable to the Lord, Esa 1. 1●, 12. instead of smelling sweetly. The sprinkling of this altar with blood and doing blood upon the horns shewed, that no prayers made by us are acceptable unto God, but through the blood of Christ. This altar being of gold, the other without of brass figured out his glorified estate, after that he was within the Tabernacle of Heaven, as the other his humbled Estate, and here is a Crown to set forth his Kingly Dignity, and four horns to set forth his power in the four parts of the World. Simlerus, the atonement making for this altar once in a year shewed, that corruption cleaveth to our very devotion, which needeth purging by Christ blood. And the Lord spake to Moses saying, When thou takest the sum of the children of Verse 11, 12 Verse 13, 14 Verse 15, 16 Israel, they shall give every man a ransom for his soul, when thou numberest them that there be no plague amongst them, and the ransom is half a shekel of the Sanctuary, and a shekel twenty Gerahs, and this is to be given by every one, that is twenty years old and upward, rich and poor alike, and this money must be for the service of the Tabernacle, to make an atonement for them. Having appointed a service requiring charge, now he sheweth, how it should be raised. They must be numbered from 20 years old and upward, and every one pay half a shekel. This saying was an acknowledgement, that they were the Lords tributaries, that they received their lives, liberty and country from him, and if they should not pay to him this tribute therefore, their lives should be endangered by his plagues sent amongst them. And this was the cause, say the Hebrewes, that when David numbered the people, the plague 2 Sam. 24. Simlerus. was sent amongst them, because this ransom was not paid, this is probable, but nor certain. Simlerus saith, that this numbering was but from twenty years old to fifty, as they were numbered to go forth to the Wars, but because there is no such limitation here, and there is as much reason, that men of fifty and upward should pay this, as well as those that were under, although they were not able to go to War, I pass it over as a private opinion, unless the same number found, Chap. 38. 26. and Num. 6. 1, 46. shall seem to make for it. The Hebrewes, that set forth every circumstance in this numbering, have nothing tending to this limitation, but onely that Females paid Maimony. Treatise of shekels, Chap. 1. not this ransom, nor strangers, nor bond-men, nor children, yet if any of them would give, it might be received of all, but onely of insidels. And for the times of numbering, and so of paying, although nothing be set down here, when and how often they should be numbered, yet the Hebrewes say, this was to be done once every year, the 25 day of the month Adar, that is, February, Proclamation being first made the first day of that month, that every one should be ready against that time, and then some sat in the Temple to receive it. If the Temple lay waste, it was not to be paid, but otherwise all the children of Israel paid both dwelling within the Land and without, that which was gathered of them in other provinces, was sent to the Temple and laid up in a chamber there in coffers. And so strictly was it required of every one, that the poorest that had not wherewithall, must pay it, although he begged for it, or sold his clothes off his back for it. And so general was this charge, that all paid it, who were Israelites, Priests, Levites, and servants that were free, and Proselytes, and with this money the daily Sacrifices were provided, offerings for the Congregation, salt, wood, and incense, Shewbread, the read cow, &c. whereas it may be said, This seemeth not to have been a yearly thing, but onely when the Tabernacle was built, because afterwards the people charged themselves with a yearly tribute of the third part of a shekel, 2 Chron. 24. 5, 6. Nehem. 10. 31. Aben Ezra answereth, that Aben Ezra in Nehem. 10. this was added over and above, for the necessity of those times. And for the poor mans paying as much as the rich, Rab Menahem saith, that R. Menahem. this was so appointed, that all might be equal in the offerings made for the Congregation, that were bought herewith. For the paying of it yearly, I hold with the Hebrews, because there was a yearly charge to be maintained hereby; but I do not think that the Priests and Levites paid, because they were not numbered amongst the children of Israel; and I see no reason, if the beggar must pay it, but that the servant should pay it also in the time of his bondage. For the time of the year, Simlerus saith, it is held to have been Simlerus. Levit. 16. 29. paid upon the day of Expiations, which was the tenth day of the seventh month, answering to our September, and this is most probable, and not that of February 25. because this ransom was paid for Expiation, vers. 15. The money to be paid, half a shekel of the Sanctuary was twice so much as hath been before shewed, as half a common shekel, twenty gerahs, that is, twenty pence, a gerah being the weight of sixteen barley-corns; wherefore every one was to pay ten pence, which amounted at the first numbering to an hundred Exod. 38. 26. talents, and 1775 shekels. But why must not the rich give more, nor the poorest less? Answ. Not onely, as was noted out of the Rabbin before, because every one had equal interest in those Sacrifices, but because the rich and the poor believing have an equal interest in Christ, by whom indeed we are ransomed from our sins, for both sorts are alike before God, with whom there is no respect of persons. And that we ought in this Ordinance to look to Christ, appeareth, because it was about ransoming or redeeming of the soul, which is not done, but by his blood. This tribute was paid afterwards to caesar, being called Didrachma, he challenging it to himself, when he had conquered the Jews, but they often resisted that Decree, and took up arms to defend the rights of their Sanctuary, and according to this it was, that they asked our Lord, whether they should pay tribute to caesar or not, Matth, 22. and that he being demanded, sent Peter to take and pay it. And the Lord spake to Moses, saying, Thou shalt also make a laver of brass, Verse 17, 18 and his foot of brass to wash withall, &c. From hence to the end of vers 2●. a Laver is appointed to be made, and placed between the Tabernacle and the Altar, most probably westward, because the Sea of brass made afterwards 1 Kings 7. by Solomon was so placed, and at this the Priests must wash hands and feet, when they entered the Tabernacle, or sacrificed upon the Altar, upon pain of death. Of what form this Laver was, it is not said, but onely that it had a foot to stand upon, the Hebrews say, that there were twelve spouts or cocks Simlerus. from which the water ran, that twelve Priests might wash at once, and it is likely, that there was a conveyance under these to convey the water away, so Simlerus, who also addeth, that hands and feet were washed, to set forth the purity of our actions, whereof hands and feet be the instruments. It was a custom of old to wash these parts before meat, in those hot countreys, and therefore when the Priest came as it were to the Lords Table, he must wash these for decency. But herein an higher thing was doubtless aimed at, viz. washing by repentance, as Esa. 1. 16. without which no man can appear acceptably before the Lord to worship him. For the matter of this Laver, it was made of the brazen looking-glasses exod. 38 8. of the women, that assembled at the door of the Tabernacle, and in allusion to this, a sea of glass is spoken of, Revel. 4. 6. and Chap. 15. 2. But how could it be made of looking-glasses? Comestor saith, that it was made of the backparts, which were of brass, and that the glass was set upon the top of the Scholast inst. Laver round about, that the Priests might therein see, if there were any spot Ainsworth. about them, to do it away. The devout women that came thither to pray, gave their brazen looking-glasses, whereby they dressed their bodies, to make the instrument whereby the soul through faith might be sanctified, saith Ainsworth. Touching this Laver and washing at it, the rabbis say, Maimony Treatise o● e●trance into the Sanctuary, chap. 5. Talmud. Babyl. that it was to be filled with water every morning, for if water had stood in it all night, it was unlawfull to irish therewith, or if it were foul water, or such as had changed the colour. Washing at this Laver they call sanctifying, and they say, if any man washed elsewhere, and not at this vessel, he was not sanctified, except he washed in some other vessel of the Sanctuary, and not in a profane one, and he might not wash in this, but in the water running from it. For the times, they ●ay, the Priest sanctifieth every morning, and so goeth all day without sanctifying any more, unless he goeth out of the Sanctuary, sleep, or make water, or cover his feet, or remove his mind to other business; for in any of these cases he must wash again And he must sanctify standing, not sitting, putting his right hand upon his Psal. 26. 6. right foot, and his left hand upon his lest, bowing, because it is said, Deut. 18. 5. to stand to minister. This washing shewed, how we must wash our hands Heb. 10. 22. in innocency,& so compass about Gods Altar in prayer, and that we should be sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water,& so draw near with a true heart, in assurance of faith, which is when we are by faith washed in the blood of Christ, and so made Priests Revel. 1. 5, 6. unto God. And hereby, saith Simlerus, we are warned not to handle divine things with unwashen hands, after a profane manner, which is, when the Simlerus.. Scriptures are expounded according to a mans own sense, and by exercising therein the glory of God is not sought, or the salvation of the soul, or any goeth about to expound the Scriptures, having not fit instruments therefore. And the Lord spake to Moses, saying, Take unto thee principal spices, pure Verse 21, 23 Chap. 24. 25 Ainsworth. myrrh five hundred shekels, of sweet cinnamon half so much, and likewise of sweet calamus, and of cassia five hundred shekels, and of oil-olive an hin, and thou shalt make of it an anointing oil, &c. That Aaron was to be anointed with oil, and his sons, and he with blood and oil, hath been already shewed, Chap 29. 7, 21. But the making of this anointing oil was not set down till now. For the ingredients, myrrh is the gum of the myrrhe-tree, and for pure myrrh, in Hebrew, is myrrh of freedom, that which floweth from the three naturally and freely being meant, which for sweetnesse excelleth, as Pliny saith, so Ainsworth. But Simlerus saith, that some by mar, here translated myrrh, understand musk, and he saith, that it is called myrrh of freedom, because it freely yeeldeth a most sweet smell all about, without beating or burning. By myrrh the graces of the Spirit are set forth, Cant. 1. 13. 3. 6. 4. 14. Psal 45. 9. cinnamon is well known to be a sweet bark of a three thus called, being used for sweet odours, and is likewise put for the same graces, Cant. 4. 14. Prov. 7. 17. whereas it is said, half so much of this, viz. two hundred and fifty, the Hebrews say, that hereby is to be understood one weighing of it, because there were two weighings, two hundred and fifty being weighed at a time. But this seemeth to be contrary to the Text. Calamus was a kind of sweet reed growing in far countreys, as appeareth, Jer. 6. 20. Esa 43. 24. Cassia or Maimony. Costus was another sweet cane, in Hebrew Kiddah, mentioned again onely, Ezech. 27. 19. the weight of all these must be the greatest, according to the weights of the Sanctuary, and thus five hundred shekels were about ten Maimony Treatise of the Implements of the Sanctnary, Chap. 1. pound sprite. An hin of oil was six pints, as hath been already shewed, Chap. 29. 40. For the manner of making this ointment, it was thus. Every of these four spices was pounded severally, then mixed all together, and steeped in water pure and sweet, till all the strength of them was gone into the water, then the water was mixed with the oil, and boiled together till the water was all consumed, and oil onely remained. With this oil was anointed the ark, the tabernacle, and all the holy vessels, and the Verse 26, 27 Verse 28, 30 Priests. This typified the pouring out of the Spirit upon Christ, his Church, and all sorts of his Ministers, making them to cast a sweet favour in every place through the graces thereof. And for this ointment, a charge is given that no man presume to make the like, or lay any of it upon a stranger, or upon the flesh of man upon pain of Verse 31, 32 Verse 33. being cut off. Where by the flesh of man, we must understand onely of another besides Aaron and his sons, and therefore the word stranger may serve for the explication thereof. If it be demanded, whether Kings were not anointed with this, and why the Lord is so careful to forbid a common use of it, when as men do not use to anoint themselves or others, but onely in these cases? It is answered, that the King was also anointed with it, and therefore by stranger is to understood one that is neither Priest nor King: so Maimony Maimony. and others; and he doth more particularly affirm, that David and the Kings of his house onely were anointed herewith; yet not all but some of them, as need required, to appease tumults amongst the people, and to settle the right King in the kingdom. Thus Solomon was anointed against Adonijah, and Joash against Athaliah, 2 King. 11. and Johahaz against Jehoiakim, 2 King. 23. 30. As for Jehu, he saith, that he was anointed with oil of balsam. But whose shall look into the Text, shall find no difference between the oil wherewith Jehu was anointed, and Saul and David; neither can it be gathered that David and his were anointed with this oil, and the charge is expressly against it, for it must come upon the flesh of none but of the priests. Touching the use of oil to anoint, it was frequent in those dayes; and therefore Calvin. to move all men to consider of some divine mystery in this oil, which might by no means be profaned by the common using thereof, this was prohibited to all men. And what was this mystery▪ but Christ full of the Spirit figured in the High Priest, and the faithful endued with his grace figured out by the Tabernacle, and all the Vessels of it anointed herewith? And the Lord said unto Moses, Take to thee sweet spices, Stacte, Onycha, and Verse 34, 35 Verse 36, 37 Verse 38. Galbanum, with pure frankincense, of each a like weight. And thou shalt make it a perfume, &c. As there were four ingredients to make the holy oil, so there were four to make the holy perfume, which some think to be the same, as Simlerus saith, although called by other names. But this is improbable. Stacte so called in Greek, in Hebrew, Nataph, signifying dropping, is a balsam that issueth out of the Rosin-tree, saith Maimony, and in the Jerus. Targum Maimony. it is called Ketaph, signifying Rosin, but Nataph is the gum or fatness that cometh from the myrrh-tree, being very sweet and precious, as Dioscorides saith, Onycha in Greek and Hebrew both signifieth a nail, it is so called from the form; Maimony saith, it is a nail or shell which men use to put in perfumes; Dioscorides, that it is the cover of a shellfish like the purple, and D●oscorides lib. 1. cap. 62. is found in the spikenards lakes of India, and doth give a sweet odour, for that the shel-fishes there do feed upon spikenard; of these some are white, which are the best, and some blackish, both burnt for sweet odour. Galbanum Dioscorides lib. 2 cap. 7. Maimony of the Implements of the Sanctuary, Chap 1. Ainsworth. in Hehrew, Chelbenah, in Greek, Calbance, hath the name from fatness, it is the gum or liquour of a plant growing in Syria, like fennel, of a strong savour. The Hebrews say It is the gum of trees growing in Greece, being like black hony, and of a strong smell, being burned, it driveth away serpents with the smell thereof. Sweet spices with pure frankincense, these sweet spices some refer to the three before spoken of, the Septuagint, to Galbanum, as if the meaning were, such Galbanum, as is of a sweet smell, and not of a strong, as Maimony of the Implements of the Sanctuary, Chap. 2. the common Galbanum is, some to the spices be fore-mentioned, vers. 23. and to the leaves of spikenard, which for their excellency in sweetness are thus called. The Hebrews say, that other sweet spices of all sorts besides the four nominated are meant, being seven in number, for God appointed Moses in the Mount to take eleven sorts, of these four, of each sort 70 pound-weight, then of Myrrh, Cassia, Spikenard and Saffron, of each 16 pound, of Costus 12 pound, of cinnamon 9 pound, and of Cassia lignea 3 pound, altogether 368 pound; a pound for every day in the year, as hath been shewed, v. 3. and whereas the dayes of a year being but 365, there were 3 pounds to spare, this was beaten and prepared in the even of the Reconciliation-day. Thus Maimony, but sweet spices have reference plainly to all before-named, and if any other were added, it was a presumption in the superstitious Jews. Whereas Galbanum was of a strong savour, it could not be meant, that sweet Galbanum should be taken, seeing there is none such: neither doth this hinder, but that these altogether might have this epithet added, sweet spices; because most of them were sweet, and the strength of the one being mixed with the sweetness of the other, haply yielded none offence, but the perfume was the more pleasing. For, tempered together, v, 35. in Hebrew is {αβγδ}, of {αβγδ}, Verse 35. Ainsworth. Melac, salt: it is commonly expounded, tempered or mixed, but it may more properly be red, as Ainsworth rendereth it, salted, because no offering was to be made without salt, Levit. 2. 13. whereupon the rabbis teach, that nothing Maimony of things forbidden to be offered, Chap. 5. Verse 38. Maimony: Treatise of the Implements, Ch. 2. was offered without salt, except the wine of the drink-offerings, the blood and the wood, and to an oblation of incense they put the fourth part of a cab of salt, that is, the quantity of six eggs. Touching the punishment of him that should presume to make the like perfume to this; the rabbis say, that if any man made it, although not so much, and although he smelled not to it, he should be cut off, if he did it presumptuously; but if ignorantly, he must bring a sacrifice according to the law for sins of ignorance, and the same is taught by them touching the holy ointment. For the mystery of this perfume, it figured out prayer, according to the The Mystery. Psal. 141. 2. as was noted before, v. 3, 4, 5. where this mystery is also further set forth. Onely that which hath not been yet touched, is further to be considered, viz. that Galbanum, of a strong smell, driving away serpents, was put amongst the sweet spices, to show, that by faithful prayer the Devil is put to flight. Simlerus applieth it also to the grievousness of the cross, and to hypocrites, Simlerus. whereof there be some always in the Church, by reason of whom there is somewhat smelling strong in the prayers thereof. again, the salt, v. 35. signified wisdom and grace, forthwith if all our speeches must be seasoned, then our prayers much more. Again, the beating of all these sweet Col. 4. 6. odours small, v. 36. signified afflictions, with which when we are beaten, the prayers that come from us are most sweet, or it signified contrition of heart, which is the sacrifice that God will not despise, and unto these Ainsworth addeth, that exactness about the particulars to be prayed for is also set forth. Lastly, the punishment of him that presumed to make the like to this Psal. 51. Ainsworth. perfume, showed the fearful case of those that shall abuse prayer, and profane it, by using it commonly, or for fashion, or for a pretext onely, some thirdly end being aimed at, as it was abused by the Pharisees, who under the colour of long prayers devoured widovvs houses. Matth. 23. CHAP. XXXI. AND the Lord said to Moses, I have called by name, Bezaleel, the son of Uri, Verse 1, 2, 6, &c. the son of Hur, &c. v. 6. And I have given with him Aholiab, the son of Ahisamach, &c. Although God had showed Moses a pattern, and instructed him touching all things that were now to be made for the service of God, yet it was impossible for work-men onely by his relation to conceive how perfectly in every respect to make them, and therefore God saith here, that he had given Wisdom and understanding to some, whereby they knew, how to do it, Again if we consider that the children of Israel had hitherto been used onely to hard labour and not to curious Arts, we must needs aclowledge, that it was necessary, that they should be extraordinarily gifted from God to build that Ark and Tabernacle, as the Apostles being illiterate men were afterwards endowed with the gift of tongues for the building of the spiritual Tabernacle or Church of Christ. Bezaleel the master-workman appointed was of the tribe of Judah, and the seventh from Judah, See 1 Chr. 2. 5. 9, 18. Hur was his grand-father, to whom together with Aaron the Government of the people in the absence of Moses was committed, and his great grand-father Caleb, who was so famous. Whereby it appeareth that Bezaleel was a chief man in his tribe, and of the chief tribe, The Hebrews say, that Hur his Grand-father had to wife miriae, the sister of Moses and Aaron: yet he is appointed to work in building the Tabernacle, and the vessels thereof. It is then no base, but an honourable work to labour in the work of the ministry, whereby the Church of God is edified, and doth well become such, as are of Noble birth. I have filled him with the Spirit of God in Wisdom and understanding and knowledge Verse 3. in all manner of workmanship. By the Spirit understand the gifts of the Spirit; for from the Spirit of God cometh even the knowledge and understanding to make artificial works, and hence we may gather, that all Arts, Calvin. wherein we may admire the invention, which are for the use and benefit of man, come from Gods Spirit, who is therefore to be looked at herein, that he may have the praise, when comfort cometh to us hereby. For what is it, saith Simlerus, that maketh a notable Artist? 1 Art. 2 Nature. 3 Exercise. Simlerus. But all these come from God, the invention of any Art is the gift of his Spirit; Nature is force put into man by God, and to be indnstrious to practise is the gift of God. By Gods calling of Bezaleel by Nature is meant nothing else, but that he had made him excellent for these works, lifting him up by the gifts given unto him above the common sort; God hereby declared, that he had made him a chief man, upon whom others should attend, and be instructed by him and directed. To set forth which, the Chaldee Chald. Verse 4. rendereth the next words, to device cunning works, to instruct artificers, as it is said, Chap. 35. 34. And it is added, to work in gold, &c. So that there were in Bezaleel three things, a calling, gifts, and a working, and these three are required in every builder of Gods house. Bezaleel signifieth in the shadow of God. Aholiab, that is joined with him, was of a more obscure Verse 6. tribe and parentage, for he was of Dan, that came of Bilhah an hand-maid, Aholiab signifieth the Tabernacle of the father; in the Greek he is called Eliab. As to be a workman in Gods Tabernacle is an honour to the noble, so the obscure are indifferently employed by the Lord therein, that his calling to this office in all might be referred not to mans worthiness, but to his Grace. And on the hearts of all that wise-hearted I have put Wisdom, that they may make all that I have commanded thee. If they were wise-hearted already, it may be demanded, how it can be said, I will put Wisdom? Simlerus answereth, Simlerus. that either it is meant, that the Wisdom, which they had, was given them by God for this end, or else that their Wisdom should be increased to be able to do these works. And this last is best, so Calvin more fully saith, such, as Calvin. are aptest and have the most dexterity, I have increased by the gift of my Spirit in their Wisdom and knowledge, that they may do all these curious works: whereas in reckoning up the works, that they should do, not onely the Tabernacle and Ark and their vessels, &c. are name but also Aarons garments and the holy oil and perfume, to which the Art of imbroidering, and of the tailor and Apothecary is necessary, but Wisdom and knowledge to do these is not mentioned, vers. 4. 5. it is understood here, as we may see by Verse 10, 11 the particular mentioning of these also, Chap. 35. 35. Bezaleel and Aholiab The Septuagint supply this, as if it were in the text in this Chapter. Verse 5. Chap. 36. 1. Verse 12, 13 Verse 14. then were the chief, but because two men could not do such great works without more help, divers others are appointed to work under them. By clothes of service, spoken of vers. 10. besides Aarons garments, vails, and coverings of the holy vessels are meant, Num. 4. 5, 9, 11, &c. for such there were to cover them, when they removed. And the Lord said to Moses, Speak to the children of Israel saying, Verily my Sabbaths shall ye keep, it is a sign between me and you, &c. for verily, in the Hebrew is {αβγδ}, which may also be rendered, notwithstanding, that is, although the work of the Tabernacle be to be done with hast, yet ye shall rest and not do any of that holy work upon the Sabbath, because it is a labour of the hands. Simlerus standeth rather for this reason, the Sabbath was to be kept by assembling Simlerus. to the anctuary, and therefore order being taken for the making of the Sanctuary, the due keeping of the Sabbath had need to be enjoined over again, because if then it were not frequented, it should with so great cost and Art be made in vain. And therefore, Levit. 19. 26. the Sabbath and Maimony of the Sabbath, Ch. 30. the Sanctuary are name together, as if the one were sanctified by resorting to the other to satisfy and pray, &c. This, howsoever it be true, that upon the Sabbaths the Tabernacle was to be frequented, doth not yet seem to be the main reason of iterating this precept touching the Sabbath here, but rather the other before rendered, because not meeting at the Tabernacle, but resting from work is mentioned, as the cause of this injunction, ver. 14 15. The Law of the Sabbath is often set down, Gen. 2. Exod. 16. Exod. 20. Exod. 23. 12. Ex. 35. 2, 3. whereby it seemeth that the Lord specially standeth upon keeping of this day. See Nehe. 9. 14. Eze. 20. 12, 16, 20, 21. Esa. 58. 13. The rabbis say, that the precept of the Sabbath, and that against idolatry are each of them as weighty, as all the rest of the Law: wherefore whoso transgresseth any other Law, is a wicked Israelite indeed, but the profaner of the Sabbath an idolater and infidel in all his affairs, for which cause the keeper of the Sabbath is blessed, Esa. 56. 2. The reasons of keeping the Sabbath here used are two. 1 That it may be a sign between me and you, and that I am the Lord that Verse 13. sanctifieth you. Is was a sign, as circumcision, that the Lord was their God, and that they were his people, separated from, and sanctified above all other peoples of the world, amongst whom the Sabbaths were not kept. And therefore the same is repeated again. Between me and the children of Israel it shall be a sign for ever. The chaldee Verse 17. hath it, between my word and the sons of Israel; whereupon the rabbis gather, that other nations are not bound to keep the Sabbath, but the Israelites onely, yet an Israelite may not speak to an heathen to do any work for him upon the Sabbath-day, yea he may not speak to him the day before to do it Maimony of the Sabbath, Ch. 6. Gen 2. upon that day. But forsomuch as the Law of the Sabbath was made immediately after the Creation, all nations were doubtless bound hereby, but because it was amongst them neglected, the keeping of it might well be a distinguishing sign to distinguish the Israelites from other peoples, and it is said to be a sign for ever, as circumcision, Gen. 17. 13. The second reason is, because God having made the World in six dayes restend the seventh, so that for a remembrance of the Creation, and to uphold the faith thereof the seventh was appointed to be kept, as a Sabbath. The punishment of him that broke the Sabbath was cutting off, or being put to death, iterated again and again, to show the certainty of it, that is, say the rabbis, if there Verse 14, 15 Nomb. 15. 27. Maimony of the Sabbath, Chap. 29. were any witnesses thereof, he is to be stoned to death by men, if not Gods hand shall find him out to destroy him, unless she breaketh the Sabbath out or ignorance, and then he must bring an offering, as is appointed in that case. Touching the sanctifying of the Sabbath-day, the rabbis say, that these words of blessing and sanctifying it are to be used at the beginning thereof, Blessed be God, who hath given his Sabbaths for a remembrance of the Creation, a beginning of holy convocations, a remembrance of his peoples coming out of Egypt, and who of his love hath chosen and sanctified his Church above all peoples: at the ending these words, Blessed be God, who hath separated between the holy and profane, between light and darkness, between Israel and other people. Whereas it is said, God restend and was refreshed, this is spoken according to man, not that he needed refreshing. And he gave unto Moses, when he had made an end of communing with him, Verse 18. two tables of testimony, tables of ston written with the finger of God. This was at the end of forty dayes, Chap. 24. 18. wherefore much inquiry is made by some, what Moses did with the Lord in the mount all that time? For the ten Commandments, and all the other news and Ordinances might have been delivered in far less time. The Hebrews say, that he delivered the Hebraei. Cabala to Moses in this time consisting of letters and syllables, wherein they pretend many mysteries, but this is onely a phantasy of theirs. Simlerus Simlerus. saith, It is most probable, that he was taught the true sense of these Laws, and the mysteries touching Christ and his Church lying hide in the ceremonies,& that he was held thus long, that he might the more thoroughly meditate hereupon,& come down with the more authority amongst the people, seeing his being kept there forty dayes and forty nights without food argued, that he was with God all that time, who onely can do all things, and received these Laws from him. It seemeth to me, when I consider that God made Moses to wait six dayes before he said any thing to him, Chap. 24 16. that this long time was taken to set forth the state of the Majesty giving these Laws the more. For mighty Princes are not always to be talked withall, but at their own times, now a little and then a little; so it is probable, that God spake of one thing one day to Moses, and of another thing another, making him to attend between the delivering of one thing and another, sometimes two or three dayes or more, that he might the more consider the weightiness of these Ordinances, and accordingly press them to the people. The Tables of ston, wherein the ten Commandments were written, Job 19. 24. shewed their durability, as of old laws were graved in tables of brass, for the same end. The writing of the Law, saith Ainsworth, is spoken of Ainsworth. three times. 1 In tables of ston prepared by God. 2 In tables of ston prepared by Moses. 3 In the fleshy tables of the heart under the New Testament, Ezech. 11. 19. 2 Cor. 3. 3. By the first, the writing of the Law of God in the heart of all men is set forth, for men even in the state of corruption Rom 2. 14. doing by nature the things of the Law, show the Law written in their hearts. By the second, the writing of the Law in the hearts of the Jews, prepared and polished by Moses. And by the third, the writing of the Law in the hearts of the faithful by the Spirit of Christ, Ezech. 36. 26. Heb. 8. 10. Betwixt which two last there was this difference, the Jews heart polished by Moses continued stony still, and unchanged; they boasted of the Law, and of their skill therein, but did contrary to it: but Christ by his Spirit changeth the hearts of the faithful, so that they skulk in his news. And of Rom. 2. 17. this difference betwen Moses and Christ, their rabbis spake upon Cant. 1. 1. Let him kiss me, &c. For hereupon they say, that when the people prayed, that Moses and not God might speak unto them, lest they should die, they said, Oh that God would show himself again, and kiss us with the kisses of his mouth, that his Doctrine might be fastened in our hearts; but Moses answered, This cannot be done now, but it shall be done in the dayes Midrash Cant. 1. 1. Simlerus. of Christ, Jer. 31. 33. Simlerus saith, that hereby was signified, that we of ourselves are stony and stupid to the understanding and doing of the things of the Law, and that we may live according to it, it must be written in us by the finger of God. I think that tables of ston first given, may most aptly set forth man in his creation; for God made him righteous, but Gods work Eccl. 7. 20. being broken in his fall, this righteousness being corrupted, after a long time the Law is written in Tables prepared by Moses, so that there was something to convince of sin, and to make man more inexcusable, but no power given to live according to this Law, wherefore Christ cometh by his Spirit, and writeth them in the heart. There were two Tables, because two sorts of precepts written therein. 1 Touching our duty to God. 2 To our neighbour. And because two things must be in our hearts. 1 Understanding and faith to believe. 2 Grace to do the good, and to leave the evil undone. By the finger of God, forthwith these Laws were written, understand the Spirit of God, Matth. 12. 28. Lastly, they are called Tables of the Testimony, because they do testify unto us, what the will of God is. For the number of the Commandments in each of these Tables, I have shewed the divers distinctions made by divers in my catechism. CHAP. XXXII. ANd when the people saw that Moses delayed to come down from the mount, they Verse 1. gathered themselves together against Aaron, saying, Up, make us gods, &c. The word translated delayed, signifieth confounded, whereupon some have gathered, that through the absence of Moses all things grew to a consusion, as in an Anarchy; but the word is plainly put for delayed, because staying over long maketh those that expect his coming ashamed, as it is said of King Eglons men, judge. 3. 25. They stayed till they were ashamed. And for delaying the word is used, judge. 5. 28. Their coming upon Aaron, say the Hebrews, was in a tumultuating manner, offering violence unto him, if he yielded not, and in this tumult killing Hur, because he resisted, and that he was in danger of mischief from them, appeareth vers. 22. They expected that Moses should set up some visible sign of Gods presence amongst them, which whilst they wanted, and Moses also, they were so gross, that they thought that they were destitute of the Divine Presence, and therefore would have a visible god set up, which might go before them in the way. Make us gods, The device of some here, that by Elohim, gods, they meant another Captain in the room of Moses, is not worth the naming, for the sequel sheweth, that they meant some Idol. Now although the word beplurall, gods, yet one onely is meant, for thus the true God is called, who is but one, and so the people calling for a visible god use the same word Elohim, for accordingly one golden Calf was made, v. 4& this is called Elohim, that brought them out of Egypt. Wherefore the observation of some Ancients here, that now the Hebrews fell to the worshipping of more gods, is groundless. For they set up to Rab. Menahem in Exod. 32. themselves but one, and that, as their rabbis say, not that it might be a god unto them, but teach them and led them in the way as another Moses. They thought haply, saith Ferus, that Moses was dead, and that God was Ferus. angry with them, because in all this time they heard nothing from him, wherefore to pacify him, they would have some visible sign erected, and Sacrifices done to him, that he might turn and led them in the way again, as he had formerly done. So that of this their gross idolatry there were four causes. 1 The absence of Moses. 2 Their curiosity, they restend not in that which Moses had said, but would have recourse to their own inventions. 3 The timidity of Aaron notwithstanding them. 4 A false opinion, that whatsoever they did with a good intent could not but please God. And from these four come all evils in the Church. 1 Through the absence and negligence of the pastor. 2 The curiosity of the people, who desire still to hear pleasing things, and not profitable. 3 The Pastours humouring of the people herein. 4 Following our own inventions, and not cleaving to the word of God in all things, because we think that we shall be born out for our good meaning. This one sin was manifold. 1 An express breach of the first Commandment. 2 A foedifragy or breaking of the Covenant of obedience made and confirmed with the Lord. 3 The contempt of Moses, who had saved them from the hands of the Egyptians, and been author of so many benefits unto them. Hitherto Ferus. The tradition of the Hebrews before-going, that Hur resisting the peoples motion was slain by them, is by Comestor related thus. The Hebrews to excuse themselves, say, Scholast. histor. that by Elohim, not gods, but Captains or Governours are meant, which they required instead of Moses now supposed to be lost, and being withstood by Aaron and Hur, they spat in his face, till that with their spittle they had strangled him. It was strange, that the people should fall thus foully, even whilst the pillar of fire was before their eyes, and the mountain burning: but there is no wickedness so great, but men will rush into it, if they be not stayed by the grace of God, for which we should therefore always pray. This revolt of the Jews from Moses, saith Ferus, figured out their falling off from Christ afterwards: but I rather think that it figured out the apostasy under the man of sin, spoken of, 2 Thess. 2. because the Jews never followed Christ, neither fell they since Christs time to Idolatry, as the Antichristian sect of Rome hath done. And Aaron said unto them, Break off the gelden ear-rings, which are in the ears of your wives, &c, When Aaron, saith Consestor, saw that there was no withstanding Verse 2, 3. Scholast. hist. of the people enraged, he required these ear-rings, as thinking, that through their covetousness they would not part with them being so precious, but they presently bring them to him, and then he cast them into the fire, but by the art of the Devil a Calves head was there made of them, Synecdochically called a golden calf, according to some, applying the words of Aaron following, v. 24. to the approving hereof. But he saith, that they would most probably have such an Idol, as whereunto they had been used in Egypt, where they worshipped an ox, and this is to be preferred, because v. 4. it is said, That he sashioned it with a graving tool, after he had made it a molten calf. Some think that Aaron made a calf, as supposing that they would Verse 4. not be so gross as to worship it as Gods image: some, that an ox was a chief sacrifice to God for sin, and therefore they would have one made of gold, thinking, because this was most precious, it would be most acceptable to him. The astronomical reason yielded by some, that the Hebrews were under the sign Taurus, and therefore would have such an Idol made, is too conceited. Their ear-rings of gold, saith Ainsworth, set forth the golden sentences Ainsworth. of Holy Scripture, Prov. 1. 8, 9. which are abused to the making of a golden calf, as it were, when they are wrested unto heresy. But I think rather, The Mystery. that because they were of the spoils brought out of Egypt, they set forth human wit and learning borrowed from the Heathen, and by some professing themselves to be Christians used to approve and to set up superstition and idolatry. The word translated, graving tool, is used for a pen, Esa. 8. 1. and if it be so understood here, he drew the form of the calf with a pen first, and then made a mould accordingly, into which he put the gold being melted, or else, having cast it in a mould, he polished it after the manner of Image-makers at this day. For the abusing of ear-rings thus, see also, Ezek. 16. 11, 12, 17. these be thy gods, here it is spoken plurally, when as it was but one image, but Nehem. 9. 18. they said, This is thy God. The meaning was, that this image did represent God who brought them out of Egypt, as is expressly 1 Kings 12. 28. R Menahem. in Exod. 32. taught, Rom. 1. 23. Their meaning was not then to set up any other God, but an image of the true God, before it to do worship; and Jeroboam afterwards in making his calves, spake likewise, both having one intent; so Rab. Menahem; wherefore the idolatry now committed was none other then that of the Roman Church at this day: for how good soever their meaning be, as they say, to remember God the better; yet because, as Ferus spake before, they go from the direction of Gods holy Word, they shal not be born out hereby but answer for gross idolatry, as well asthese Hebrews. Touching Aaron, some think him excusable, because oppressed by violence, but he ought rather to have exposed himself to the danger of eath, and to put it out of doubt that he sinned greatly. Moses saith, God would have slain him, but that he Deut. 9. 20. prayed for him. And Aaron was permitted to fall thus foully. 1 That he might be the more humbled, notwithstanding his dignity of High Priest. 2 That the insufficiency of that priesthood to make a perfect atonement for sinners, might appear, because the Priest himself sinned so grossly. 3 That every one of what grace soever might walk in humility and fear: so Ferus Touching the people, they did like whoremongers, as their sin was spiritual whoredom, being very free to dispend their most precious things upon their whore. Then Aaron built an altar before it, and made proclamation, saying, Tomorrow is a feast to the Lord. Of a feast intended to the Lord at their first coming out of Egypt, see Exod. 10. 9. this is now proclaimed, and this Idol is used but for a remembrance of the Lord, as Jehu afterwards being zealous for God, yet worshipped Jeroboams golden calves, 2 King. 10. 16, 20. And herein Aaron sinned the second time, for that he did not onely make the Idol, but also Ferus. instituted a form of worshipping it; yet some excuse him, as doing this to delay the time in building an altar, and then in deferring till to morrow, as hoping that Moses would come before that time, and stay these proceedings. But although he had this in his mind, it doth not excuse him, à toto, said à tanto, as Ferus speaketh. Here we may see also that there was none intent to set up another God but the Lord onely, to the honour of whom they pretended to make this image, and to keep a feast unto it, and therefore the excuse made by the Papists touching their images and the hovering before them, that they do it to remember God the better, is most vain, and how greatly God is displeased hereat, the sequel of this Idolatry doth declare. And they rose early in the morning the next day, and offered burnt-offerings andpeace-offerings Verse 6. andpeace-offerings, and the people sate down to eat and drink, and rose up to play. The diligence of Idolaters about their Idols is very great, they rise early, and the Idolatrous Papists rise in the night to say their superstitious prayers, and will not go about any business in the morning till they have heard a mass. Wherefore let us be ashamed of our negligence in coming to the Holy Assemblies, and in offering up our private prayers to the Lord. For their eating and drinking and rising up to play; they kept a Feast unto the Lord, as was before proclaimed, eating and drinking at which is here meant, and then they danced and sung about the Idol, v. 18, 19. Playing is sometime spoken of, when men rise up and kill one another, as between Joabs young men and Abners; sometime when whoredom is committed, as Potiphars wife said of Joseph, Thy Hebrew servant came in to mock me, in Hebrew, to play with me, and Gen. 39. 17. sometime when they sing and dance, as in this place. Howsoever it may be conceived also, that having fallen into so foul a sin of Idolatry, which is spiritual whoredom, that they were given over to corporal whoredom also. For amongst the idolatrous Heathen Romans, when they kept feasts unto their gods, much obstenity was expressed by the words and dancings of mimical persons, and naked whores were brought forth on to the Theatre, in tertul. Floralibus, as Tertullian saith. Here was verified that of the Psalmist, speaking of Idols, They that make them are like unto them: for so insensible do these Idolaters seem to be, never thinking to what it is that they sacrifice to, even a stock or a ston; and some relics of this Idolatry, saith Ferus, Ferus. are even amongst us at this day, speaking of the Roman catholics. And the Lord said to Moses, Go down; for the people whom thou broughtest out of Verse 7. the land of Egypt have corrupted themselves, &c. whilst the people are playing below, God giveth sentence against them in the mount, which might make them weep and wail, and so he dealeth with all wicked ones. Every word here intimateth an utter dislike taken of them for this sin. 1 He calleth not them, his people as in times past, but the people brought by Moses out of Egypt, as if he had now rejected them. 2 He saith, They have corrupted, not through simplicity been seduced, but wilfully corrupted. 3 They h●ve gone out Verse 8. of the way, that is, being shewed and set by me into the way; when I gave them my Commandements, they have dared to go out of it. 4 Quickly, in six moneths, for no more time was yet past since their miraculous deliverance out of Egypt, and now the charge against Idolatry was but newly given with great terror, and the signs of the majesty of God in the cloud, and the burning upon the top of the mount still appeared before their eyes. 5 He declareth in particular their sin, They had made a calf, and sacrificed unto it. That Verse 8. which they had done was all manifest before God, although he seemed to be absent. 6 Hereupon he infereth, that they were of a stiff neck, by a Metaphor Verse 9. taken from an Heifer, that will by no means take the yoke upon his neck, Hos. 4. 16. Jerem. 5. 5. 27. 8. Esa. 48. 4. Exod. 33. 3, 5. Deut. 9 6. 7. Because they were incorrigibly wicked, he saith, Let me alone, that my wrath may wax hot against them, and I may consume them, and I will make of thee a great Nation. Verse 10. For, let me alone, the Chaldee hath, Leave off thy prayer before me, do not entreat me for them, or by thy prayer seek to hinder me. Hereby, saith Ferus, God Ferus. shewed that his wrath might be pacified by prayer, and this animated Moses to pray at this time. Prayer and humiliation and faith hold God, as it were, by reason of his gracious promises, that he cannot do any thing in wrath. Hereby Moses stood in the gap, Psal. 106. 23 and Abraham prevailed far, Gen. 18 19. and for one to make up the hedge and to stand in the gap likewise it is enquired, Ezech. 22. 30. Here is no mutability in God, although he speaketh of destroying them, and doth it not; yea it is said, v. 14. That he repented him of the evil that he said he would bring upon the people. If Moses had let him alone, he would have destroyed them, but if he prayed, he would not; so then, as in other threatenings, a condition was in this understood, and thus God is justified in his saying, although he spared them. And whereas he is said to have repented him, this is spoken after the manner of men, because when we refrain from doing that which we intended, it is because we repent of such intention. Then Moses prayed before the Lord, saying, Why doth thy wrath wax so hot against Verse 11. thy people,& c? It was a great tentation to hear God speaking of the utter destruction of the Israelites, when as such gracious promises of multiplying and planting them in the land of Canaan had passed at sundry times, but by faith he overcometh this, and by faithful prayer entreateth that it might not be so done. The words in the Hebrew are, Moses earnestly besought the face of the Lord his God: by face, anger is meant, Gen. 32. 20. Levit. 20. 6. Psal. 21. 10. wherefore it is, as if it had been said, He made supplication against his anger being kindled. If it shall seem strange, that God having called them the people which Moses brought out of Egypt, he should be so bold as to alter the words and say, Thy people whom thou hast brought, &c. it is to be understood, that he said not thus by way of contradiction, but from hence he sought to move the Lord to clemency towards them, and in humility he refused to take so great honour upon himself, as to be their deliverer. Why shall the Egyptians say, For mischief did he bring them out to slay them in the Verse 12. mountains,& c? The Septuagint instead of mischief, haue, for maliciousness, and whereas it is added, Repent of the evil, be merciful to the evil of thy people. It is an argument from the obloquy that God should expose himself to, if he now destroyed them, all the famed, which he had gotten every where by their mighty deliverance, and all his glory would be stained hereby, and for this is Moses more solicitous then for his own glory in being made a great Nation. Remember Abraham, Isaac, and Israel thy servants to whom thou swearest by thyself, &c. The Chaldee, To whom thou sworest by thy Word Herein Moses hath Verse 13. reference to Gen. 22. whereupon Abrahams offering of Isaac, God sware unto him, and the chief thing, touching unchurch, was that in his seed all the Nations of the earth should be blessed, that is, that the Messiah should come of him, and therefore for his sake he desireth, that the people, of whom he Calvin. Simlerus. should come, might be spared: so Calvin and Simlerus. But the motive expressed is his promise to multiply them, and to give them the land of Canaan for inheritance, which should be frustrated, if they were now destroyed. The rabbis say, The Lord according to the request of Moses remembered the inclination of Isaac, when he was bound by his father in mount Moriah, and turned from his wrath, and caused his divine presence to dwell in the midst Targum in Cant. 1. of them, as before. Targum in Cant. 1. If any shall ground hereupon the merits of the Saints of God, they do plainly wrest the Text: for he prayeth him not to remember their merits, but his own gracious promise and Covenant confirmed by Oath. And God repented him of the evil, &c. The vulgar latin following the Verse 14. Septuagint, hath it, Placatus est Deus, respecting rather the sense then the words, for Gods repenting is nothing else but his being pacified, and ceasing to be angry, see before, v. 10. Then Moses turned himself and came down from the mount, and the two tables Verse 15. of the testimony were in his hands, tables written on both sides, &c. Touching the writing of the law in two Tables of ston, see before, Chap. 31. 18. But forsomuch as it is here added, They were written on both sides, it was not done without Ferus. Simlerus. a further mystery, it being hereby intimated that the Law must both be in our hearts inwardly, and in our lives and actions outwardly. And Ainsworth Ainsworth. addeth rightly, that the twofold sense of the Law is also hereby intimated, the literal as it were without, and the mystical within. And Simlerus addeth, that as there was no voided place on the Tables left, but all was filled up with writing, so it was hereby signified, that nothing may be added to the laws of God, because to writ more there was no room left. That of the Rabini. rabbis is vain, saying, that the Tables were graved onely on one side, but God according to his almighty power made the writing so transparent that it might be red on both sides: for it is expressly said, that they were written on both sides: of this writing on both sides, see more, Ezechiel 2. 10. Revelations 5. 1. This maketh not a little for the commendation of writing and reading books written for instruction in divine things. For God himself we see here is the author of writing, and it is most probable, that from this writing men learned first to write, saith Ferus. For Cadmus, who first taught the Greeks to write, was not before but long after Ferus. this, viz. in the dayes of Othniel, that judged Israel; and Nicostrata that taught the latins first to write was in the dayes of Lair that judged Israel. And hereby indeed as by a divine invention man cometh near unto God in all manner of knowledge, wherefore let us accordingly esteem of it. But Josuah hearing the voice of the people, when they shouted, he said unto Moses, Verse 17. There is a noise of war in the camp, &c. The word translated, shouted, signifieth thunder or vociferation, a loud sound or noise inarticulate. Ainsworth rendereth it, Of them that sing or answer in singing, because now they were dancing and singing before their Idol, as v. 19. Of Josuah being with Moses, when he went up to talk with God, we red, Chap. 24. 13. but where he waited all that time, how he was employed and fed is uncertain. For Moses alone seemeth to have been with God, when the tables were given him, because it is said, God bade Moses come up, and Chap. 24. v. 18. he onely is spoken of, as being in the cloud, but of this see before, Chap. 24. 12, 13. It is not said, that he fasted all these 40 dayes, as Moses, and therefore it is most probable, that he sustained himself with Manna, which he might gather Simlerus. there, and for his employment it might be in heavenly meditations and prayer. Touching his present speech, he knowing nothing of the peoples apostasy, as Moses did by Revelation from the Lord, wondered what the noise which he now heard, should be, and therefore speaketh of it accordingly. But Moses said, It is not the voice of them that shout for victory, nor of them that Verse 18. Chaldee Paraphrast. cry for being overcome, but the voice of singing, &c. The Chaldee hath it, It is not the voice of strong men which overcome in the war, nor of weak men which are discomfited. Simlerus readeth it, Non est vox respondens fortitudini, aut vox respondens debilitati, a voice answering to strength or to weakness, and this is most agreeable to the original Hebrew, but the meaning according to any Exposition is all one: but the voice of singing, in Hebrew the voice of answering, that is, in song, the Septuagint of singing through wine, the Chaldee the voice of playing. And when he came nigh the tents, he saw the calf and the dances, and his anger Verse 19. waxed hot, and he cast the Tables out of his hands, &c. It may seem strange, that Moses should grow to that impatience to throw the tables given him by God out of his hand, and that he was not held with more reverence towards the Author. The Hebrews, to excuse the fact, say that he saw the letters written in them toflee out, when he came near to the idol, and therefore deeming Rabbini. them now to be of no further use, he cast them away. But this seemeth to be a fiction, because such a miracle should doubtless have been recorded. That of Simlerus, and Ainsworth, and others is better, that Moses purposely Simlerus. by the motion of the Spirit cast these tables to the ground, and broke them in the sight of the people. For being tables of the testimony to testify the Covenant betwixt God and his people, when he saw, that by their idolatry they had broken this Covenant on their part, he breaketh these tables, to show, that God would break his Covenant with them, and reject them from being his people, whereas by sending unto them these tables of the testimony he was about to establish it for ever. And he breaketh them in their sight for the greater terror unto them: for that he did it voluntarily appeareth, Deut. 9. 7. Wherefore that conceit of some, that Moses being astonished, his strength failed him, and so through weakness he let fall the two tables, falleth to the ground. And this casting down and breaking of the tables was not without a mystery, either figuring out the disannulling of the old Covenant, that there might be a new by Christ, according to Rabanus, or The Mystery. else the breaking of the Law written in mans nature, that it might be written Rabanus Maurus. again in the heart by the Spirit of Christ, so to be laid up in the Ark, and to be kept inviolate for ever, according to Simlerus. Moreover he saith, Simlerus. that the giving of these tables upon the top of the mount figured out, that we must mortify the old man, and ascend on high, if we will understand the Law of God, and the breaking of them below, the frustrating of all good means unto us, if by our abuses we show ourselves unworthy of them. Then he took the calf, and burnt it in the fire, and beat it to powder, and strewed Verse 20. it upon the water, and made the children of Israil to drink it. Here is a pattern of right zeal against idolatry in a Magistrate, he so beateth it down, as that he layeth not himself open to the imputation of covetousness. There are no such Magistrates now, saith Ferus, for as there be many golden calves in Ferus. the Church at this day, so there be some, that express some Zeal in beating them down, but they make the gold and silver thereof their idols by covetously turning it to their own use, whereas Moses turned it to none advantage, and Saul being sent to destroy Amalek, is bidden to destroy, and not to take 1 S●m. 15. any of the goods of those idolaters, as being accursed. And in like manner all goods belonging to idols are to be accounted accursed, and not to be possessed by any, but quiter spoiled. For his causing the people to drink the water mixed with the powder of this calf, it was done, say the Hebrews, to find out, who were guilty of this idolatry, because such having once drunk of Hebraei. it had lips hanging out gilded with gold. But there may other reasons be yielded, as 1 That they might be taught hereby to contemn the idol, which went through their bodies, and was cast out into the jakes. 2 That this being hard of digestion might put them in mind, how hard it was to be delivered from this sin. 3 For the injury of the fact, and for a lasting memory of the thing: hitherto Ferus. It was certainly done in contempt of the idol, Idols are often called by Ezech. Gelilim in contempt, that is, stercora, dung. and in indignation against them, as if he had added, Ye have impiously served this idol, now therefore take it into you, and perish together with it, who, ye see, is not able to help itself being stamped to powder, neither shall it be able to help or save you from destruction, although it be within you, as by and by shall be seen. For he caused the most guilty of them forthwith to be slain to 3000, vers. 28. And herein I cannot lightly reject that of the Hebrews touching their being detected by this drink, as an adulteress by the water of jealousy, because after this water drunk, the Levites are set to slay the idolatrous company, known as it is most probable by some outward mark now set miraculously upon them. Mystically, saith Ainsworth, it is hereby set forth, how we may be saved The Mystery. Ainsworth. from our sins, viz. by judging ourselves, which is, as it were, a drinking and submitting to receive dust in way of punishmement into our own bowels, if it be mixed with the waters of the Gospel, that is, Christ received by faith, who is said to be the Rock, that followed them, 1 Cor. 10. and out of that Rock came these waters here drunk by the children of Israel. Deut. 9. 21. Exod. 17. 6. Rabanus will have the devil and all the body of gentilism figured out by this golden calf, and by the grinding thereof to Rabanus Maurus. August. contra Faust. Manni●. lib. 22. c. 93. powder, the beating down and destroying of idolatry by Christ, such as served idols, that is, the Gentiles being converted and baptized in water being figured out in the strewing of this dust upon the water to be drunk by the people, because the Preachers of the Gospel do as it were drink and eat of the heathen, when they convert and baptize them, as it was said in a like mystery to Peter, Up, Peter, kill and eat: when this is done, by the sword Acts 10. of the Spirit, the fire of zeal and the water of baptism, they are burned as it were, and cut in pieces, and drink in water, according to the type here set forth. And Moses said unto Aaron, What did this people to thee, that thou hast brought so Verse 21. great a sin upon them? He that permitted the sin here is taxed, as the Author of it, and in that he saith, what did this people to thee? he intimateth, that to be the author of sin unto any, is to do them the greatest hurt, that may be, when they do him the greatest mischief, to urge him hereunto. If the ruler then suffereth sin, for such was Aaron in the absence of Moses, he is judged to bring that sin upon the people. Then Aaron said, Let not my lords anger wax hot, thou knowest the people, that Verse 22. they are set on mischief, &c. Aaron being reproved excuseth himself first by laying all the fault upon the people, and then by speaking so, as if this idol had come out of the gold being molten accidentally, when as he polished and wrought it. But all this extenuated not, but aggravated his fault, an humble confessing thereof being the only way to find favour: wherefore the Lord would have punished him with death, as others, had not Moses entreated for him, Deut. 9. 20. To excuse and to lay the fault of our sinning upon others is to tread in the steps of our first parents; yet it was commendable in Aaron, that being the elder brother, he humbled himself before Moses reproving him, saying, Let not my Lords anger wax hot, contrary to which most men do, when they are reproved, vilifying and railing upon their reprovers, although they be most worthy of blame, and so their reproof be just. And when Moses saw that the people were naked, for Aaron had made them naked Verse 25. to their shane amongst their enemies, &c. Of Aarons making the people naked, divers reasons are rendered by divers. Ferus saith, that some refer this to their golden ear-rings, of which they were now spoiled, or to the Ferus. grace and favour of God, of which they were now stripped, or to the contempt and ignominy of the Heathen, to which they were exposed. Some again expound naked by voided of all excuse, for Aaron had shewed, that all the fault was in them, wherefore leaving Aaron he turneth to the taking of revenge upon the people. Some by voided of all shane, when Moses saw that the people were not ashamed of that which they had done, but defended it and moved sedition against him, he draweth the sword against them. Moreover some, saith Simlerus, expound naked of unarmed, for lest sedition Simlerus. should be moved by them in the absence of Moses, Aaron had taken their weapons from them; yea some say, that there was a contention amongst them, some standing against this idolatry, and some for it, so as that Aaron to prevent mischief took away their weapons, and this opportunity was by Moses taken to execute this judgement upon them. Rab. David Chimhi, by R. David Chimhi. naked, understandeth detected in their malice, which exposed them to the derision of their enemies, in that they forsook God, who had wrought so many miracles for them, and served an Idol which could do them no good, and that with the loss of their golden ornaments. The Septuagint red it not naked, but dispersed, the Chaldee unprofitable, being defiled with a most evil name in their generations, Complut. Codex, ociosus; Steuchus, exinanitus,& exutus; and the Hebrew word {αβγδ}, signifieth as naked, so without labour, and idle. Amongst all these, by nakedness cannot be meant naked of golden ear-rings, because this their nakedness was the thing that set Moses his zeal a-work to slay so many of them, which he would not have done for that, neither may that be admitted of Aarons disarming them, for their nakedness seen made Moses so hot against them, and was not a thing whereupon he took advantage. I do rather therefore hold that it is meant, when he heard what Aaron had discovered touching their perverseness, and coming to them he found them without all shane or remorse for the wickedness which they had done, bearing themselves haply upon Aaron, who had made them that Calf, and carrying themselves tumultuously towards Moses their Ruler to their disgrace before their enemies, being now also without the grace and favour of God to protect them, whereby they lay open to become a laughing-stock to their enemies, if he should now leave them to perish in the wilderness. He thought by cutting off those that were the chief in this apostasy, to pacify Gods anger against them, and therefore Verse 26, 27 Verse 28. he calleth the Levites to him, and sendeth thorough the Host to do the execution, and there were slain three thousand men that day. Aaron humbling himself is pardonned, but these being obstinate and stiff in their sin are destroyed. If it be demanded, why Moses calling to him such as were for the Lord, the Levites onely came to him to do this execution? I anwer, most probably, because all the other Tribes were more guilty, and the Levites haply had not yielded to this idolatry, but being enforced as Aaron. Some of the other Tribes doubtless were for the Lord also, but being onely a few, and most deep in that sin, they durst not come forth in this quarrel, but lay hide amongst others. And it is to be thought further, that God by his singular providence put on the Levites to consecrate them by this fact unto the Priesthood, to which he had chosen them, the Magistrate Moses, and the Tribe of Priests must join together to beat down all false and idolatrous worship, and onely when they do so, they are consecrated to their office, otherwise they are polluted by the sin committed. If it be further demanded, how so few could do execution upon so many, none resisting? I anwer with Calvin, that God who set them awork, contained the multitude that they durst not resist. If it be moreover demanded, whether they slue all that Calvin. they met withall promiscuously? I anwer with Simlerus, No doubtless, but either the marked men, as was before said from the Hebrew tradition, or those Simlerus. that were noted for most obstinate,& sought to stir up others running hither and thither about the Host, to move them to sedition against Moses for destroying their Idol. Lastly, if it be demanded whether Moses were not too cruel in his thus doing? I anwer, he was a most meek man, and full of love to the people, as appeareth, because he so earnestly entreated for them, and therefore the execution by him appointed to be done upon so many, was not out of cruelty, but out of justice against sin, which he ought not to let go unpunished. There were two things notable here in Moses, saith Ferus, mercy in Ferus. that he so piously prayed for the people, and severity against sin, both which ought to be in every Magistrate, for mercy without severity is pusillanimity, and severity without mercy is cruelty. And to show that Moses did well herein, although he may seem to have been too cruel, the Lords name is used, Thus saith the Lord, Gird every man his sword to his thigh, &c. Touching the Levites that did the execution, it is to be thought, as Aaron, so they were drawn against their wills to this idolatry, and therefore were the sittest to punish others, but because they by yielding had polluted themselves, he useth these words unto them, Consecrate your hand to the Lord to day, every one Verse 29. upon his son and brother, &c. If it be demanded, how they could be said to slay every one his brother, &c. seeing the Levites came all to Moses? The answer is, that they came not all to him, but some even of them in all likelihood joined themselves with the idolatrous of other Tribes,& were destroyed with them. So Simlerus, who also saith, that this might be spoken to show with Simlerus. what zeal they should be carried, not having any carnal respect to any, though most near unto them, if there were any such amongst the chief offenders. But I prefer the former, because it is said, Slay and consecrate your hands upon your sons and brethren, and Deut. 33. 9. this fact against their brethren is commemorated to their praise. Whereas another Exposition is brought by Simlerus upon these words, Consecrate your hand upon your children and brethren, that is, that they being all of one society with you, may by this zealous fact of yours be consecrated, although all have not their hands in this execution; for some were young and so unfit for it, and some probably about Moses for his guard, it is plainly against the meaning of this place, because he had bidden them before to slay them, and now expresseth the same thing by consecrating their hand upon them. The word translated Consecrate Ainsworth. your hand, is in Hebrew, Fill your hand, a speech borrowed from sacrifice bringing in their hand in time of their consecration, as Chap. 29. 24. showing that to execute justice is as a most acceptable sacrifice to the Lord. The 1 Sam. 15. 18. Chaldee rendereth it, Ye have offered your offerings this day. Their father Levi had stained his hand in slaying with the sword unjustly, Gen. 34. wherefore by slaying in justice Idolaters at Gods command, they again consecrate their hand; and as he lost the blessing, they regain it, according to the words added, that he may give you a blessing this day. And on the morrow Moses said to the people, Ye have sinned a great sin, I will go Verse 30. up, &c. Such as survived, because they were spared, might haply think that their sin was nothing, and so pass it over without repentance; wherefore to humble them by true penitency, he telleth them, that their sin was great, and that whilst he was praying the Lord in the mount to pardon it, they might in contrition and sorrow also pray for the same: he speaketh of it as a thing for which he feared he should hardly obtain pardon, Peradventure I shall make an atonement for your sin. A like speech is, Amos 5. 15. Jos. 14. 12. 1 Sam. 14. 6. He said not thus to make them doubt, but to put them in hope that this might be obtained, but with great difficulty. And Moses said, Ah, this people have sinned a great sin, and made them gods of Verse 31, 32 gold. Yet now, if thou wilt forgive their sin; and if not, I pray thee blot me out of the book which thou hast written. This praying of Moses was of long continuance, as his being in the mount formerly forty dayes and forty nights, the prayer is ecliptical, If thou wilt forgive; and it may be supplied thus, thou shalt bind me thy servant yet more unto thee in yielding to so great a request at my svit: the Septuagint supply it thus, If thou wilt forgive them, forgive them. We may see how extraordinarily odious idolatry is, that it being once committed, remission therefore is most hardly obtained. For his desiring, if not, that he might be blotted out of the book of life, see my Expositions, Rom. 9. Text 20. where upon a like occasion I have cleared this already. Simlerus Simlerus. saith, that these words, If thou wilt forgive, may be red thus, O utinam remitteres or interrogatively by some, Wilt thou not forgive? as being the words of one striving with God by prayer. and here for forth resolution about his saying, Blot me out of the book which thou hast written, I have thought good to insert the most sound Exposition of Ferus. Moses speaketh thus, not Ferus. as desiring to be blotted out, but to express his earnestness, as if one should say to his friend, do this or kill me, not that he would be killed, but because he cannot endure to have a nay, knowing that his friend will not kill him, for so Moses knew that he was so dear to the Lord, that he would not blot him out, but rather then do so, forgive their sin. Again it is, as if he had said, I am a sinner also, and if thou wilt deal with all sinners according to their deserts, thou must blot me out of thy book also, which thou wilt not do for thy great mercy, wherefore out of the same mercy forgive them. Lastly, hereby he sheweth his most intent love towards the people; in that he was ready not onely to lose his life, but his soul for them. Herein Moses was a type of the mediator Christ, who was made under the curse to deliver us from the curse, and laid down his life for his sheep. And the Lord said unto Moses, Him that sinneth against me, will I blot out of Gal. 3. 13. John 10. my book. The like to this David prayeth for against some, Let them be wiped out of the book of the living, that is, malicious sinners, and it is promised, that he, which overcometh, shall not have his name wiped out of the book of Verse 33. Psal. 69. 29. Revel. 3. 5. life. This is not thus spoken to intimate any alteration in Gods decree, which is unalterable, as Ferus noteth, but because some that profess the knowledge of God, and so seem to be written in Gods book, in their deeds deny him, and of such he saith, I will blot them sinning against me out of my Ferus. book, making it appear, that they were never there written, when I shall sand them as reprobates to hell. And he noteth further, but this is strained, that by sinning against him, he meaneth only such as sin against the holy Ghost by final impenitency. Indeed he meaneth such as sin, and go on impenitently in sin to the end, but this is not all which belongeth to the sin against the holy Ghost. The impenitent sinner shall be blotted out, but not he that riseth again by repentance, for if so, none could be saved. Thus then these words may be understood of such, as in their own opinion are in the book of life, but indeed are not, and this is according to Saint Augustine, who saith, that they are spoken of, as to be blotted out, who were never August. in Psal. 69. written, but only according to their own hope; they shall be blotted out then, is as much as they shall know, that they were never written there. For if a man shall say, What I have written, I have written, then God much more will not writ in and blot out, but his decrees shall always stand unalterable, 2 Tim. 2. Simlerus saith, that some understand this of the general Simlerus. catalogue of all the members of the Church, and not of predestination, but if it be understood of predestination, yet it followeth not, that any, appointed hereby to life shall be damned for their sins, because it is only said, those that sin against me, that is, being finally impenitent, I will blot out, but so the elect sin not. I rest rather in the first, it is, as if he had said, I will not damn the righteous for the sinful, but the soul that sinneth only shall die, as Ezech. 18. Therefore now go, led the people to the place, of which I have spoken unto thee, behold, mine angel shall go before thee, nevertheless in the day when I visit, I will visit Verse 34. their sin upon them. The Lord at the earnest svit of Moses remitteth the severe punishment of destroying them all at once, yet he saith that he will punish them both by withdrawing his gracious presence, and leaving them to be lead by Moses, onely they should have an Angel to go before them, and by visiting their sin with plagues, which is also done, vers 35. How he withdrew his presence, see Chap. 33. 7. the Tabernacle was removed far from the camp, and so they had not the signs of his presence amongst them, as in times past. But what meaneth he by saying, mine Angel shall go before thee, when as an Angel representing the Lord had hitherto gone before them, and Chap. 23. 20. it is promised, as a favour, I sand an Angel before thee to keep thee in the way, &c. in the very same words which are hereafter used, Chap. 33. 2. How is the same thing spoken of as a favour to them obeying there, and as a punishment to them that have disobeyed here? Again, of that Angel he saith, Chap. 23. 21. Beware of him, and provoke him not, for he will not pardon your transgressions, but now, Chap. 33. 3. I will not go up in the midst of thee, for thou art a stiff-necked people, lest I consume thee in the way. Doth God appoint an Angel to go before them, that is, so severe against offenders, and yet deny to go himself with them, lest by his severity against sin they should be consumed? It is answered, that the Angel there spoken of is Christ, the Simlerus. Son of God, called his Angel, because sent by the Father, but this Angel is a creature. So that the same word being used, it is yet to be understood in a divers sense, to have the Son of God with them was a great favour, but to have him removed from their super-intendency, and an inferior angel substituted was a punishment, yet he as the most glorious God would be more severe against them, if they sinned, then a created Angel, see my Expos. Ch. 23. ●0. The Hebrews, saith Comestor, hold, that God had hitherto been their guide, Hebraei. but now it is threatened that they should have none other, but a particular Angel to be over them, viz. Michael, as all other heathen Countreys have their Angels. Rab. Menahem saith, The Angel of the Covenant, went hitherto R. Menahem. before them, of whom he spake in the time of favourable acceptance, My presence shall go before thee, but now the blessed God threatened to take away his presence, and to led them by another Angel. Thus it was threatened, but Chap. 33. v. 14. God promiseth his presence again with him; so that, as Ferus noteth, this was threatened onely to make Moses the more importunate, Ferus. Matth. 15. 22. as Christ would not at the first grant the request of the Canaanitish woman, that her faith might be the more illustrated before all men, she persisting still to importune him by faithful prayer. In the day when I visit, that is, punish, although a deferring of their punishment was obtained by Moses, and a lessening of it, yet he could not prevail so, but punished they must be, which figured out, as Ainsworth hath it, the inability of the law to justify and Ainsworth. to deliver from sin, in that Moses, by whom it was given, could prevail no further. The sin was remitted, saith Ferus, yet punishment must be born, Ferus. which sheweth, that the guilt may be done away before God, and the punishment of sin still remain to be suffered in this world: so Numb. 14. 20. speaking of their murmuring, the Lord saith, I have pardonned their sin, yet Numb. 14. 20. 2 Sam. 12. none of them shall enter, &c. and David was pardonned, yet he is threatened with great punishments: for which cause to those that are absolved from their sins, penance is enjoined in the Church by fasting, prayer, alms, &c. 1 Cor. 11. For if we judge ourselves, saith Saint Paul, we shall not be judged; as the Ninevites, Jon 3. and Ahab, 1 King. 21. thus he, with whom we may agree thus far, in holding, that even to those to whom God remitteth sin, he still retaineth temporal punishments to deter the more from sinning, but not as satisfactory for the punishments which they owe, because they cannot be satisfied for, but by the passions of Christ onely. This visiting, he also saith, is referred by some to the day of judgement; by some, to the plague spoken of in the next verse, but by the Hebrews, to the desolation brought upon their country by the Romans, continuing to this day; for, that they may not be forced to confess their cruelty against Christ to have been the cause hereof, and their infidelity, they say, that they suffer all this for the golden calf, according to this threatening. Simlerus reckoneth up other things, to which Simlerus. others refer it; some, to their wandering in the wilderness 40 years, and perishing there; some, to the Babylonish captivity; and some, to the first day of the year. Calvin saith, that hereby is meant, they were so perverse, that Calvin. they would soon give new occasion of punishment,& then they should be punished for altogether, as a father having forgiven a fault to his child, yet if he committeth another, will reckon that up also, and punish him the more. To me it seemeth plain, that the punishment meant is that which is spoken of, v. 35. And the Lord plagued the people for the calf, &c. Some understand these Verse 35. Calvin. Simlerus. words, as if it had been said, in way of conclusion, so God punished them, that is by causing 3000 of them to be slain, as hath been already declared. But, as Ferus hath it, others hold, that they were smitten with a new plague, therein so many more died as made up the number of 3000, 23000. Ainsworth Ainsworth. saith, that the plague meant here was spiritual, recorded, Act. 7. 4●. they were given over for this idolatry to more idolatries, as the Heathen for their idolatries to a reprobate sense, Rom 1. 24. But the word giving up is n●t here used, but smiting, which cannot so well be drawn to that sense, and a particular time of visiting seemeth to be noted, v. 34. How this plaguing was, and of how many is not said here, and therefore I leave that, onely resolving that it was some great punishment after this. CHAP. XXXIII. ANd the Lord said to Moses, Go up to the Land, of which I swore to Abraham, Verse 1. Isaac and Jacob, &c. Of Gods swearing to give this Land to Abraham, Isaac and Jacob, see Chap. 6. 8. Moses: was before spoken to to the same effect, Chap. 32. 34. but because it was grievous to him to go with the people without Gods presence, it is likely that he stood as amazed at the hearing of this, wherefore the Lord speaketh here again, Go up, &c. And I will sand my Angel before thee, and cast out the Canaanites, Amorites, Verse 2. &c. Of these peoples, see the same said before, Chap. 23. 23. To a land flowing with milk and honey. Of this description, see Chap. 3. 8. Of Verse 3. Ferus. the amplitude and the benefits of this country, saith Ferus, God speaketh, to show, what great good things they had deprived themselves of by their sin, that they might be affencted with the more sorrow therefore, as if he had said, I had thought to bring you into this pleasant country, but now I will not, nor take any further care over you, go whither ye will. But he speaketh not to this effect, for he promiseth an Angel to led them, and to expel their enemies, remembering his oath, whereby he had bound himself to do thus. It is therefore, as if he had said, For my oaths sakc to your godly progenitors I will give you that pleasant country, of which ye are altogether unworthy; but my presence, of which ye might hitherto glory above all the people in the world, I will now withdraw for your sin, and onely sand my Minister, my Angel before you to give you the possession of it. I will not go up with thee, for thou art a people of a stiff neck, lest I consume thee by the way. What, was the Angel of God, saith Augustine, more merciful then God, that he speaketh August. quaest. 150. in Exod. thus? Certainly, therein lieth hide some great mystery: for God is present every where, so that if they had been lead by an Angel, God could not but be present also, but this is so spoken, because Gods being present to the stiff-necked is to destroy them. God went not with them, when the cloud, the sign of Gods presence, and a cover to them was taken away with the Tabernacle far from the camp, v. 9. So the rabbis, The sons of Israel made Rabbini. them a golden calf, and therefore the glorious cloud that overshadowed them was taken away, and they remained uncovered. And this was a great punishment, if the benefits of this cloud before spoken of be considered. But for a more full resolution of this place, if God should still go with them with signs and wonders, they sinning against him, notwithstanding their sin would be the greater, and so the judgement must needs be the greater; Simlerus. And when the people heard these evil tidings, they mourned, and no man did put on his ornaments, &c. Here the Lord calleth them to humiliation and repentance Verse 4. for their sin: for his bidding Moses tell the children of Israel that they were a stiff-necked people, &c. and to put off their ornaments, as here Verse 5, 6. followeth, v 5, 6. was the cause why they did thus. The Septuagint, for, they mourned, have, they mourned in mourning weeds, by their outward habit showing their inward sorrow. Say to the children of Israel; before he called them, The people whom thou broughtest out of Egypt, Chap. 32. 7, 34. Chap. 33. 1. but now he beginneth to change the phrase calling them by the beloved name, whence Rab. Menahem observeth, that here he intimateth mercy to them repenting. R. Menahem. I will come up and consume thee in a moment; therefore put off thine ornaments Verse 5. rom thee that I may know what to do to thee: that is, If thou repent not; the Septuagint, Look that I bring not another plague upon you and consume you. The Lord had said, that he would not go up with them, lest he destroyed them in the way, v. 3. how then doth he say here? I will come up,& c? Answ. This is spoken Hypothetically, if I should go up with thee I should suddenly consume thee, unless thou didst show thyself penitent. Simlerus will have it spoken per Hypotyposin, as taking the person of an angry man upon him, who Simlerus. being not fully pacified, when he inclineth to forgive, yet to express his indignation, useth threatening speeches still. Ferus expoundeth it two ways. Ferus. 1 I will not always bear with thee, but if thou goest on with a stiff neck, I will one day come and utterly destroy thee, as I did Pharaoh, although I do not now consume thee. 2 Prophetically, for thus God did come against them and destroyed them, or cut them off from being his people since the time of the Gospel, but I rest in the first, which is the same with the first of Ferus, Put off your ornaments: the Septuagint red it, Your garments of glory: the Chaldee, The ornaments of your armor: That I may know what to do to thee; the Septuagint, I will show, what I will do to thee; because the Lord knew well enough without this what he would do to them. Ferus expoundeth it thus▪ That I Ferus. may see that ye are truly penitent, and forgive you this sin, not that he could not see that without this outward humiliation: but first, because he requireth not onely the three, repentance, which is properly of the heart, but also the fruit, outward humiliation, confession and prayer. 2 Because others are scandaiized by sin, to whom satisfaction must be given by outward humiliation, especially to the younger and simpler, that they may be the more deterred from sinning. Put off your ornaments, is as much, as if he had said, Be humbled, and as by your sorrowing ye have made show of repentance, so let it hereby appear that ye are very penitent. How they mourned is not here set down, but judge. 2. upon a like occasion it is said, That they lift up their voice and wept; and so it is probable, they did here confessing with tears their sin together, and craving pardon. The Hebrews, saith Simlerus, by Simlerus. their ornaments understand golden crownes, with which they were miraculously adorned, when the law was given, but this is an imagination without ground, They had ornaments of silver and gold of the spoil of the Egyptians; and these in this time of mourning, as was meet, they put off and haply put on sack-cloth, as we red, that others in penitency did afterwards. And they stripped themselves by the mount Horeb. In Hebrew it is, from the Verse 6. Ainsworth. mount Horeb, that is, as Ainsworth saith, far off, as unworthy to come near for their sin; as the Publican stood afar off, Luke 18. when he prayed. Here they had been most dignified in hearing and seeing, and here they lost all their dignity again, this putting off of their ornaments noting their being stripped of their famed: so Ferus. Ferus. Verse 7. And Moses took the tabernacle and pithed it out of the camp afar off, and called it the tabernacle of the Congregation, &c. The tabernacle before described was not yet made, and therefore this is to be understood to have been another lesser tabernacle, which the children of Israel had before this, see Chap. 16. 34. The Septuagint render it, his tent, as if this were spoken of the tent of Moses but erroneously, for he dwelled still amongst them, and went out thither onely at some times, neither doth the name of the tabernacle of the Congregation agree to the tent of Moses. Cajetan differing from all expositors, saith, that these words to v. 11. are to be red in the future tense, being the Cajetan. words of the Lord to Moses, directing him what to do when the tabernacle should be made. And Moses shall take the tabernacle, &c. Because the Verbs are in the future tense, and he thinketh, that all things spoken before of the tabernacle are here revoked, and that Aaron was put hereby from the priesthood, and Josuah substituted; but all this was propounded onely by way of commination, to show, what they had deserved by their sin. But, as Simlerus well noteth, although the words be in the future tense, yet because Vau is Simlerus. prefixed, they are to be rendered by the preterperfect tense, as is used in other places. And these words, and Moses took the tabernacle, &c. do show that it cannot be understood as a future, Moses shall take, because then it would have been said, and the Lord said to Moses, Thou shalt take; to omit other reasons which may be noted in a thing so manifest, Calvin useth divers reasons against those that by this Tabernacle would have the tent of Calvin. Moses understood, as 1 That he went thither onely in the day-time, but lodged with the camp in the night. 2 It is called {αβγδ} the Tabernacle. 3 God by showing his glory there shewed, that it was his house 4 It was too sacred a name for any mans tent. 5 They worshipped towards this place. 6 The scope of Moses was not to separate himself, but to show that God was separated from them for their sins. Whereas it is said, that Moses took the Tabernacle and pitched it to him, for in Hebrew {αβγδ}, to him, is added, seeming to take for this opinion, that it was his own tent, it is answered, that the particle {αβγδ} aboundeth here, as in many other places, and that it was not pitched there for his private use, but for a public, appeareth, because if any man would seek the Lord, he was to resort thither, as here followeth. This removing of the Tabernacle was to show the removing of Gods presence from amongst them for their sin, that they might be the more humbled. And it is called the Tabernacle of the Congregation, because they resorted thither to be taught the Laws of God, and to pray. The Chaldee therefore hath it, The tabernacle of the house of doctrine, and the Septuagint, the tabernacle of the testimony: But Exod. 29. 4. the Tabernacle appointed now to be made, was also called the tabernacle of the congregration: neither is it likely, but that they had a place to resort unto before for these holy ends, and when the Tabernacle made at Gods appointment was finished, it bare the same name. Every one that sought the Lord went out to the Tabernacle; the Chaldee, That sought doctrine or information from the Lord. To seek the Lord, saith Simlerus, Simlerus. is either by prayer, or in difficult cases to be resolved, Exod. 18. and it may also be referred to those that sacrificed. And when Moses went out to the tabernacle, all the people stood up in the door of Verse 8. their tents, and looked after him. This was done for reverence to Moses, saith Simlerus, whom they had before contemned, and that they might worship towards the Tabernacle, and look thither with their eyes, from which they were kept now far off for their sin, to be the more humbled therefore. It was done, saith Ainsworth, that they might see and observe with reverence, what Ainsworth. grace was done to Moses, being about the business of reconciling God unto rhem, and what signs were shewed hereof. Ferus mentioneth all these, as Ferus. fruits of their penitency. 1 They thus by rising up to Moses reverenced him, whom before they had contemned. 2 They dare not follow him, but stand afar off, as judging themselves unworthy. 3 They look after Moses, as far as they can see him, to show their great desire to recover Gods grace. 4 whilst God talked with Moses, they worshipped in their tent doors. And as Moses entered into the tabernacle, the cloudy pillar descended, &c. By Verse 9. this miraculous fact the Lord confirmed the authority of Moses, and did somewhat for the comfort of the people being now penitent, in that he shewed hereby, that he was not quiter gone from them, as they by their sin had Matth. 17. deserved. And a cloud likewise overshadowed Christ, after whom we must look, and stand ready at our doors, as it were to do whatsoever he calleth us to. And the Lord spake to Moses face to face, as a man talketh to his neighbour. Verse 11. The like phrase is used before, Deut. 5. 4. but onely that there is this difference, here {αβγδ}, there {αβγδ}, being the words used, as the Hebrews observe. And Gods speaking thus to Moses is afterwards mentioned as a singular privilege, which the Lord vouchsafed unto him, Numb. 12. 8. where he saith, that he spake to him mouth to mouth, and not as to other Prophets by visions and dreams, explaining what is meant by face to face, viz. apparently, and not in dark speeches, so likewise Deut. 34. 10. the Chaldee rendereth it, word to word; first, the Lord speaking, and then Moses, then the Lord replying again, and Moses answering, &c. And he returned again into the camp, but his servant Josuah went not out of the tabernacle. Josuah is here called a young man, and yet if his yeers be computed, we shall find that he was above forty yeers old at this time, for he was an hundred Jos. 24. 29. and ten yeers old when he died, of which forty were spent in the wilderness after this under Moses, and it is said, that they had rest under him, the Canaanites being subdued, and their land possessed by the children of Israel in his time, and that the Reubenites and Gadites had holpen them in their Jos. 22. 3. wars, since their beginning under him to enter that land, many dayes. The time of his government is held by some to have been twenty and six yeers, by Simlerus twenty and seven, which if it were so, he was forty and three Simlerus. Ainsworth. or forty and four at this time, but if less, he was older, as Ainsworth saith, above fifty. Yet he is called a young man, saith he, because he was a servant, this being the common appellation of servants, Gen. 14. 24. or because he was without guile, according to others. Or, as Calvin hath it, to express the singular grace of God towards him, in that many elder men being let pass, Calvin. he was appointed to keep the Tabernacle. Or he might be called the young man in comparison of aged Moses. For Josuah his staying in the Tabernacle, it was doubtless to keep it, Aaron with his family being for the time in displeasure rejected for his golden Calf, although he was again set over it afterwards, but now suspended from his office, that he might together with the people be the more humbled for his sin. And Moses said unto the Lord, See thou sayest unto me, Bring up this people, and Verse 12. thou hast not let me know whom thou wilt sand with me, &c. God had before promised to sand an Angel with him, and yet he saith here, Thou hast not shewed me whom thou wilt sand, &c. Why doth he say thus? Answ. Some say, he Ainsworth. meaneth some visible sign, as if he had said, thou hast not showed what thou wilt sand with me, that is, what visible sign, because in Gods displeasure the cloud with the Tabernacle was now removed from the camp. Some, that he desireth that grace again to be restored, that God himself would go Calvin. with them. He doubted not, but an Angel of God was of power sufficient to bring them thither, and to expel the Canaanites before them; but to enjoy that country, this was onely a temporal blessing, forthwith he was not satisfied, unless God would vouchsafe to be reconciled unto them, and be pleased to be their God amongst them peculiarly, as in times past. And from this doth not that much differ, which others make mention of, viz that in this speech he had respect to the Messiah, in whom they might partake of spiritual and eternal blessings, and then the meaning is, thou Ferus. Simlerus. hast not shewed me the Messiah, whom thou hast promised to sand, and in whom alone perfect blessedness is to be had, I am not satisfied with temporals, unless I may enjoy this spiritual favour also. And the words here following, Thou hast said, I know thee by name, &c. do show whereupon Moses waxed thus bold with the Lord, because he had of his grace received him to such familiarity with himself. I subscribe to that of Calvin, because this still grieved Moses, although they should possess the land of Canaan, that the Lord should still remain unreconciled, because the happiness of a people consisteth not in this, that they have a fat country, but that they are a peculiar chosen people of the Lord. It is then, as if he had said, Thou hast not satisfied me by knowing me that thou wilt sand an Angel before me, thou hast not showed me whom thou wilt sand to my content, or that I can rest in this, for I must needs entreat thy gracious presence again with us, which to be the meaning appeareth further vers. 15, 16. Some, saith Simlerus, Simlerus. will have this spoken by Moses out of infirmity, as if he had said, the Canaanites are many and mighty, and so hard to be expelled by a company of men unexperienced in warlike affairs, and therefore I do not yet see, how or by what means this shall be effected, but far be it from us, as he saith, to lay a fault upon so holy a servant of God, when God layeth none. Now therefore, if I have found favour in thine eyes, show me, I pray thee, thy way, that I may know thee, and that I may find grace in thy sight, and consider that Verse 13. this is thy people; The vulgar Latin, show me thy face, and some saith Ferus, render it, show me thy hand; the Chaldee, show me the way of thy goodness; the Septua. show me thyself unto me, let me manifestly see thee, that I may find grace before thee, and that I may know that this nation is thy people: wherein the sense is rather respected, then the words, which are in Hebrew, show me thy way, &c. but by that, whicn followeth vers. 18. show me thy glory, this seemeth to be the meaning. Calvin by, thy way, understandeth, that direction, wherewith Calvin. God had hitherto shewed, that he went before them, as if he had said, let me see thee again making a way and leading the way before me. And to this the answer of the Lord doth most aptly agree, my presence shall go before the, &c. vers. 14. Ferus, according to a former opinion rejected, understandeth Ferus. it, as if he had said, show me, by what way or means thou wilt plant us in the Land of Canaan, for I cannot see, how this may be done. Or else following the vulgar Latin, show me thy face, he saith that Jesus Christ is the face of God, because as a man is not known, but by his face, so God is not known, but by Christ, he desireth then, saith he, that Christ might come and go with them. Ainsworth by way understandeth Gods own work and Administration, as Job 40. 19. Psal. 77. 22. Rabanus, as Augustine following the Rabanus. Septuagint show me thyself manifestly. But in my judgemens, Calvin hath resolved it best of all, If I have found favour in thy sight, as appeareth, because thou hast said, I know thee by name; I know thee by name, saith Rabanus, is as much as, I know thy name above the names of others, which is not spoken, because God knoweth not perfectly any mans name, but hereby he meaneth, that Moses pleased him best of any other, as when he saith to any, I know you not, he meaneth, I am displeased with you. That I may know thee, that I may find grace in thy sight, that is, that I may know, that thou dost so singularly favour me, when thou shalt again at my request turn and led us in the way, and be hereby assured, that I have found grace in thy sight. Lastly, he addeth another weighty Argument, this nation is thy people, thou hast bound thyself by Covenant unto them, and therefore let this move thee not thus to leave them, but to turn again and to go with them. Such motives are used by the servants of God in prayer, not that he is thereby moved, but they are more acertained, and in their faith confirmed. And he said, My presence shall go with thee, and I will give thee rest. By saying, Verse 14. my presence, the Lord meaneth himself, that he, as Moses requested, would led them in the way; the Septuagint, myself will go before thee, so by earnest and importunate prayer Moses obtained his desire at length, and we are not to doubt, but faithful prayer shall finally prevail, although the effect of it doth not yet appear, see Luke 18. For, my presence, the Chaldee hath, my Majesty, that is, as Ainsworth expoundeth it, a visible sign of my glorious presence shal go before Ainsworth. thee. Esa 63 9. we red of the Angel of Gods presence, which saved his people, and of this Angel Rab. Menahem expoundeth this, saying, it is, as if he had said, the Angel of my presence, the Redeemer, Esa. 63. the Angel of the Covenant, Rab. Menahem in Exod. 33. in whom ye delight, Mal. 3. 1. and he is called the presence or face of God, because he is the face of wrath, to consume his enemies. And this is all one with the former Exposition, because the Redeemer, the Son of God is one with the Father, and so when he goeth before them, God himself goeth before them, and I will give thee rest, that is, all enemies being destroyed before thee, as is further expounded, Deut. 25. 19. and Chap. 12. 10. and thus these words, I have given thee rest, 2 Sam. 7. 11. are expounded, 1 Chro. 17. 10. see this fulfilled, Jos. 22. 4. Simlerus unto this addeth, or giving rest to Simlerus. Moses is meant, that he seeing God again to do miraclously for them might be at rest and tranquil in his mind: but this intimateth a doubting at this time in Moses through the weakness of faith, which hath been before rejected, for he wrestled by a most strong faith all this time of his importuning the Lord. And Moses said, If thy presence go not with me, carry us not up hence. 16 For Verse 15. wherein shall it be known, that I and thy people have found grace in thy sight,& c? This saith Simlerus, is understood by some, as if Moses being satisfied with the Lords answer had said, And this is that, which I desired: for now we have a certain sign, that we have found grace in thy sight, if thou goest witb us: But by others it is understood, as if Moses desired somewhat more, then the Lord had promised. For although he said, that his presence should go with him, yet he spake nothing of the manner how, and therefore Moses desireth, that he would go so with him, as that it might be known to all men, that he was present with him. I hold with Calvin, that Moses in these Calvin. words did set forth his resting in the Lords promise, which was, that his presence should so go before him, as that by the signs hereof it should be as manifestly seen, as a face in a looking glass. So shall we be separated from all the people upon earth. This is added to show the thing, that Moses principally desired, viz. that the sin committed being passed over they might anew be taken into the Covenant of grace, and be notified by his singular favours towards them to be his peculiar people, Elect and chosen of his grace above all others in the world, wherein onely indeed true joy may be had, as in perfect happiness. How the people are urged by this consideration afterwards to fear God, see Deut. 4. 7. And he said, I beseech thee show me thy glory. Moses, saith Ferus, ascended Verse 18. to this by four degrees. 1 He prayed for the pardon of the sin. 2 That God would guide them in the way. 3 That he would sand the Messiah. 4 That he Ferus. might see his glory, that is, according to some, because the sin of the people came from this, that they did never yet see God, for this was the cause of their unbelief and idolatry, that God would show himself in some visible shape to be seen and felt, and not in word only, because otherwise, whatsoever he said unto them, they would not believe, because they saw nothing. Some understand this his desiring to see Gods Glory, as spoken of signs, which he would have the Lord to show, that all might aclowledge, believe and worship God, this request being the same with that, Hallowed be thy name. Lastly, some understand it, as a desire to see the Divine Essence, out of a confidence, that he had in respect of his familiarity with the Lord. Hitherto Ferus. And Simlerus having mentioned the first of these, opposeth Simlerus. it, because they were not without the sight of the Divine Majesty upon the mount, and then again he confirmeth it, saying, Although they saw a sign of Gods presence, yet they saw no shape, without which the rude people would not be satisfied But it is not thought by some, saith he, that Moses desired to see the Lord with his eyes, but such knowledge of God as whereby he might know him as he is, not out of curiousity, but partly for comfort now that he did bear the burden of so obstinate a people, for in the sight and knowledge of God standeth perfect happiness: and partly, that he might be the better instructed to undergo this weighty office. For of the misery, that is in being a ruler over a rebellious people, that speech of Demosthenes Demosthenes. may be a witness, who said, that he had rather go right to death, than to ascend to the highest honours in the Common-wealth,& of Aeschines, Aeschines. who said, that he was glad he was delivered from such a mad Dog, speaking of the people, when he escaped being governor over them. And that the knowledge of God is chiefly and first necessary in a governor, the Indians of old held, for, as Aristoxenus saith, it was a Tenet amongst them that human things cannot be known unless divine be first known. The rabbis, explaining this request of Moses, say, that he desired to know the essence of God as a man is known, whose face is seen, and whose form is engraven in ones heart, so as that man is distinguished in his knowledge from other men, so Moses desired that the essence of God might be distinctly known in his heart from the essence of other things, so that he might know the truth of his Maimony in Misneh, in Jesudei Hatorah, Chap. 1. Sect. 10. essence, as it is: But God answered him, that man compounded of soul and body hath none ability to comprehend the truth of this thing concerning his creator. Maimony. And unto this do I subscribe, Moses having much comfort by the Lords yielding at his request to go before him with his presence, thought, if he might see and know God, as he is, that this would be much more comfortable unto him; and because he found the Lord for the great favour which he bare unto him, facile in the first, he waxeth bold to desire the other. Of miraculous signs it could not be meant, because they had such signs already, and herein was Gods presence manifested, neither did he desire to see God in some shape for the peoples satisfaction, but for his own comfort, as appeareth by the sequel, God shewed him onely in private some glimmering of his glory, and if the people should have seen any shape, they would have been ready to set up an Idol accordingly, as is intimated, Deut. 4. 15. It was the face of God then which he desired to behold, in alluding to which David saith, I will behold thy face in righteousness; when I shall awake after thy likeness I shall be satisfied. Calvin taxeth Moses here, as going beyond Psal. 17. 15. Calvin. his bounds out of curiosity, because the Lord rejecteth his desire as unlawful, which should be a warning to us not to prie further into the things of God, but according to that which he hath pleased to reveal. But the Lord in his answer doth not directly tax, but inform Moses, yielding upon this his request to show him more then ever he did to any mortal man; and therefore I dare not lay any blame upon him for this his desire Lastly some, saith Simlerus, Simlerus. think that Moses here desired to see Christ, the glory of the Father, who he believed should come in an aspectable shape; for he is often set forth by this name, as Esa. 60. Heb. 1. Joh 1. Luk. 2. 2 Cor. 3. and that the Ancients did much desire to see him, appeareth by Abraham rejoicing to see his day, and by Simeon, who when he saw him, speaketh of it, as a thing greatly desired before by him. But this seemeth not to be the meaning, because thus Gods glory might be seen, but so as Moses desired to see it, No man, saith God, shall see me and live. But it may seem strange that Moses▪ having talked with God face to face should yet desire to see his face; hereby it appeareth that he saw him not, and so when any are said to have seen God, as before, Chap. 24. 10. it is not to be understood of the sight of his essence, but of some glorious apparition, whereby God was pleased to manifest himself unto them, see my Exposition, Chap. 24. 10. He answered, I will make all my good to before thy face, and I will proclaim the Verse 19. name of oh Lord before thee, for I will be merciful to whom I will be merciful. For, good, the Chaldee hath, glory, and the Septuagint, I will pass before thee with my glory. But being rendered, good, as in Hebrew the sense will be best, I will make thee see all my rich treasures which I have to bestow upon mine eelect. For so Rab. Menahem saith, that God shewed Moses all his rich treasures, and when he asked, whose that rich treasure was, the Lord answered, R. Menahem. To him that worketh I will give wages, and who so hath no works, to him I will give freely; For I will have mercy on whom I will have mercy. Or by good, we may understand with Simlerus, goodness or majesty, which should Simlerus. pass before him, but he was not able to behold it: for that by good, the majesty and glory of God is here meant, appeareth, v. 22. Ferus by good, understandeth the good works of God, and the good which the Lord did to Moses, resolving the words thus: Do not look so high as to desire to see into my essence, but behold my works, and look upon the good which I have Ferus. done and will do to thee, and hereby learn what I am, and how near I am to those that love me. For by his works which are all very good, God may be known, Rom. 1. Act. 14. But the sequel sheweth, that it is not thus meant, because it was something that should then pass before Moses, setting forth the excellency of the Lord. By good therefore, as hath been alre●dy said, understand majesty and glory, which to behold it is most pleasant and delightful, as Calvin explaineth it, and Tremelius likewise expoundeth it by Calvin. glory, as v. 22. I will proclaim the name of the Lord before thee S. Augustine having August. quast. 153. in Exod. applied the former words mystically to Christ, I will make all my good t● go before thee; because the Lord had before promised to go with him, but here he saith, before thee, as if Christs passing before all the faithful to heaven to prepare mansions for them were here alluded to, expoundeth these words of the name of the Lord called upon in all Nations in the sight of the Jews, saying, I will call in the name of the Lord before thy face: that is, in thy sight who art a type of the Jews, as if he had said, the Jews dispersed, and beholding it, I will cause the Gentiles in all places to call Christ the Lord, and it is to be noted, saith he, that it is not spoken passively, I will be called, but actively, I will call, to ntimate, that by his grace this was effected which is further expressed in the next words, I will be merciful to whom I will be merciful, not for their merits, but through my grace and mercy, they shall be brought to this, that they shall believe and call Christ the Lord. Whereas the same thing is doubled, I will be gracious to whom I will be gracious, and merciful to whom I will be merciful: I know not, saith he, what this should mean, unless this doubling be for further confirmation, as the dream of Pharaoh was doubled, or to intimate two sorts of people to whom the Lord would freely show mercy, the gentle and the Jew; the two words in Greek are rendered by {αβγδ} and {αβγδ}. To this effect Augustine in more words, and Rabanus verbatim after him, as his manner for the most part is. Rab. Menahem, I will proclaim my great name before thee which thou canst not see. Calvin, who expoundeth the passing Rab. Menahem. Calvin. of all his good before him, of a momentany and short sight that he should have thereof, interpreteth this of proclaiming his name before him thus, I will declare to thy ear by a clear and loud voice that which is profitable to he known concerning me, it being hereby declared, that the true knowledge of God is rather perceived by the ears then by the eyes, a vision being in itself but as a dead body, and doctrine sounded in the ears as a soul enlivening it, and working faith, as the Logicians say of a syllogism, that it is as a body, and the reason in it as a soul. So that the first thing promised that he should see, was a great benefit; but that which he should hear was far greater, And like to this is that of Ferus, I will name in thy hearing Ferus. the epithets and names whereby thou mayst sufficiently understand what is good, profitable and necessary to salvation, I will declare unto thee by my word, who and what manner of one I am, wherefore if thou saidest see me, thou shalt not need to look about thee here and there, but onely to attend to my word and thou shalt see me. And he saith, that some red it passively, I will be called by the name of the Lord expounding it, I will show such signs that the Gentiles seeing them shall before thee aclowledge and call me the Lord, but this, as it is worthy, is rejected by him. Simlerus followeth that of Calvin and Ferus, which indeed is the best, the other of Augustine being far fetched. I will be gracious to whom I will be gracious. Here, saith Ferus. God maketh himself known, and seen to Moses, as if he had said, wouldst thou see my glory? Behold, this is my glory, that I am merciful, yea mercy itself saving whom I please onely out of my mercy, not for their merits, for by desert all should be damned, and God is debtor to none. Thus Paul applieth this saying, Rom 9. which though it be abused by the wicked, yet it is most comfortable to the godly to think that our salvation floweth onely from Gods mercy and not from ourselves; because if the attaining salvation were left in the hand of our free will, we could have no hope of it, seeing we can do no good of ourselves, which saying of his is to be noted against them that Quia enim homo nihil boni ex se●plo potest, nulla spes adipiscendae salutis reliqua esset, si consecutio salutis in manu liberi arbite●●i nostri reposita esset. stand so much for the liberty of will in these times. Neither, saith he, hath he left it uncertain upon whom he will have mercy, for this, saith Christ, is the will of the Father, that whoso believeth on me should have life. This doctrine, although it be most true, yet forsomuch as the name of the Lord is afterwards proclaimed before Moses, Chap. 34. the words must not be taken as thus cohering with the former, but rather as a reason, why the Lord after this foul sin committed would vouchsafe a more clear knowledge of his majesty to Moses then to the holy patriarches that lived long before? nothing moved him hereunto but his mercy; and this was hereby the more magnified, because although Moses alone did see and hear this, yet it was for the good and salvation of all the people who had been so rebellious: thus Calvin. Calvin. Ainsworth. And Ainsworth saith, because, v. 16. he had asked this for all the people, and God would restrain it according to his own will, he addeth these words; or it may be understood as having reference to all the favours hitherto shewed to Moses to whom the Lord had been singularly gracious, and now promised to be more gracious in communicating unto him a more clear knowledge of himself. If any shall demand, why this one man was thus graced above all others? here is the reason; not his merit but Gods will to show him this admirable mercy was the onely cause thereof: for the doubling of the word, I rest in that of Augustine before. And he said, Thou canst not see my face; for no man shall see me and live. Verse 20. Man living here, say the rabbis, is a sinner, and so unworthy to see God: this is therefore reserved to the life to come after death; which Ferus further explaining, saith, To see God is perfect blessedness, which is not the portion of this life, but onely of that which is to come. Neither, saith he, can we see him for his glory by reason of the weakness of our sight, which cannot behold one of his glorious creatures, the Sun in the brightness thereof. And by reason of this weakness and sin we cannot bear God with his glory approaching, forsomuch as fear is then ready to exanimate us, as Deut. 5. 24. judge. 13. 22. Esa. 6. 5. Dan. 10. 8. Revel. 1. 17. Wherefore, Rom. 3. 23. it is said, All have sinned, and are deprived of the glory of God. The onely sight that we can have of God here is in his Word and Works; but to see him, that is, his essence, is reserved for the life to come. And the Lord said, There is a place by me, and thou shalt stand upon the rock, Verse 21. and whilst I pass by, I will put thee in a cleft of the rock, and cover thee with mine hand whilst I pass, then will I take away mine hand, and thou shalt see my back-parts. All this is spoken after the manner of men, who hold their hands before their eyes to look upon the Sun shining, and cannot see the full brightness thereof, which is as it were the fore-part, but onely some of that brightness which their weak sight can endure, which is as it were the back-part. Yet the Hebrews have a tradition, saith Comestor, that he saw the back-part of a man, and in the hinder-part of his head certain ligatures: and Rab. Menahem Scholast. histor. saith, that God now appeared like Sheliack tsibbur, the Minister of the Sanctuary clad with a rob. And Maimony saith, Moses saw him on the on the Sea like a mighty Warrior, and here like a Minister of the Congregation. But God is a Spirit, and hath no parts of a body as man hath; and therefore he understandeth better by his hand some cloud interposed betwixt Moses and the Divine Glory passing by; and by the back-parts, some part of this glory seen afar off, whereby, as by the back we may know one to be a man, but not what man in particular, so he knew that the majesty of the Highest passed there, but the full sight or knowledge of his essence he could not attain to. In the cleft of the rock Moses was put for fear, when this glory should pass by, as the like phrase is used, Esay 2. 21. and touching the hand covering him, a cloud is called by this name Cappajim, hands, Job 36. 32. and Elijah his servant 1 Kings 18. 44. saw a cloud rising like an hand. For hand, the Chaldee hath word, and again speaking of the taking it away, I will take away the word of my glory. Maiaimony saith, God made known to Moses that which no man knew before him, Maimony in Misneh, in Jesu●ci Ha●orah, Chap 1. Sect. 10. nor shall know after him, for he apprehended in his knowledge the truth of the essence distinctly from the essence of other things, as a man, whose back-parts are seen, and his whole body and raiment is distinctly known from the bodies of other men. But, as hath been already shewed, in denying to let him see his face, the perfect knowledge of his essence was denied unto him in this life; and therefore, although Moses had more knowledge imparted unto him then any other, yet he came short of this till death. My face shall not be seen. Seeing is not onely spoken of the bodily eye, but also of the heart, Eccles. 1. 16. My heart hath seen; he meaneth then, that man shall not onely not see his essence with his bodily eye, not perfectly comprehend it in this life with the eye of his understanding. Thus Rab. Menahem; because it is R. Menahem. not said here, My face shall no man see, but my face shall not be seen, noteth, that it is, as if he had said, There is no power in any creature to comprehend it. By the rock here mystically Christ is generally understood: He that will see The Mystery. Matth. 16. Ferus. John 1. the Lord, saith Ferus, must place himself in the wounds of Christ, as in the cleft of a rock by faith, as the Church is said to be, Cant. 2. 14. For no man knoweth the Father but the Son, and he, to whom the Son will reveal him. When the Lord appeared to Elijah, a mighty wind renting the rocks; this signified, saith Simlerus, the confounding of all false Christs. Yet some, he Simlerus. saith, by the rock here understand the sense of the mind, as touching divine things; and some, a mind free from perturbation through worldly things. The cleft of the rock, wherein Moses was placed; he also saith, figured out the soul placed in the body, and seeing onely, as it were, afar off through a cranny the divine majesty, as when a man is in a prison, out of which onely he can see the Sun-beams a little, but not the Sun in the brightness thereof. Or else by the rock understanding Christ, as before, the placing of Moses in a cleft thereof shewed, that Moses lieth hide in Christ, that is, the law appeareth not to justify, as not being able, but Christ onely through faith in his name, we with our Moses, that is, our moral good deeds must seek to be covered with his righteousness, and so onely we shall be safe. Gods covering him with his hand shewed, that we must not over-curiously prie into the things of God. And by his back-parts the titles and effects of God are meant, saith Ferus, his word and works, whereby we know in part, what God is. Or hereby Christ may be meant, as if he had said, in backer or after-times thou Matth. 17. shalt see me in my Son transfigured upon the mount. Or thus, thou, that is, the Jews whom thou representest shall see me, that is, believe in Christ after his death and ascension, and sending of the Holy Ghost, but not in his passage, whilst he lived and conversed amongst them: or else their eyes being covered with a veil hitherto, they shall be converted and believe about the latter end of the world. Some, saith Simlerus, by back-parts understand the Rites and Ceremonies of the Law, before which because Christ was, they were as it were his back-parts, and hereby he might see Christ, that is, God to come and suffer in the flesh. If we stretch the mystery to all these ways we shall not err, because one and the same thing may mystically point at many. CHAP. XXXIV. ANd the Lord said to Moses, hue thee two tables like the former, and I will writ Verse 1. in them the words which were in the former tables, &c. The Lord being reconciled, saith Simlerus, to the people through the mediation of Moses, taketh order for the renewing of the tables of the Testimony in token thereof, Simlerus. as they had been formerly broken in token of the Covenant broken, whereupon God with his Tabernacle departed from amongst them, but now the tables being renewed, as being perfectly reconciled, he returned with his Tabernacle, and all signs of grace, placing it in the midst of them again, as will afterwards appear. The breaches made by sin, as Ferus noteth hereupon, Ferus. are repaired by repentance, and forsomuch as there was no sprinkling with blood again to renew the Covenant, as was at the first making thereof, it sheweth, that baptism is not to be iterated after falling into sin, but onely by repentance we must rise up again. In that Moses must prepare these tables, whereas God prepared the former, but God will writ the same words in them, it figured out the repairing of the image of God in man by Christ, when as by sin it had been broken and defaced: or that the Minister of God is by his teaching and exhorting and admonishing to form mens hearts, but God only by the finger of his Spirit, can and doth writ his laws therein. And moreover the disannulling of the old Covenant, and the bringing in of a new was hereby set forth, and that this new one should last always, because the first tables were broken, and so continued not, but the other were kept always unbroken. Lastly, the falling away of the Jews so much instructed by the Lord, and the conversion of the Gentiles by the holy Apostles, never to fall away again was figured out by these things: hitherto Ferus. And be ready in the morning, &c. In appointing him to be ready in the morning, Verse 2. he sheweth that he loveth diligence in his service, and for the warning here following, that none should be with him in the mount, vers. 2, 3. or about it, either man or beast, this was according to the order in the first giving of the Law, Chap. 19. and therefore the reason may be seen there, and unto that, which is there said, we may add, God would hereby purchase the more authority to Moses. If it be said, yet if some others had been admitted to see the writing renewed, it would have been more certain; I answer, they were sufficiently assured, that it was Gods act, because they heard the same words before they saw signs of Gods presence, Moses carried onely the tables, but none instrument to write withal, up to the mount; and lastly at his return he saw his face shine, an evidence, that he had stayed with the Lord before the glorious face of his Majesty, whilst the words of the Law were again written by him. As the Lord commanded, so Moses prepared the tables of ston, and was ready waiting for the Lord in the morning Verse 4. upon the mount. And the Lord descended in a Cloud, and stood with him there, and proclaimed the Verse 5. Verse 6. name of the Lord, and the Lord passed before him, and proclaimed, The Lord, the Lord God, gracious and merciful, long-suffering and abundant in goodness and truth, &c. This descending was by a manifestation of his glorious presence, saith the Chaldee, which glory of God by and by said to pass by Moses the Hebrews call Shecinah, brightness, affirming it to be one with God, and Rab. Menahem in Levit. 10. saying, there is no coming before the blessed and most high King, but by Shecinah; and again in the time of favourable acceptation, it was well with them by Shecinah: who seeth not here, that the old rabbis had some knowledge, and taught something touching the Son of God to come in the flesh, who is said to be the engraven image and brightness of the Father, and in Heb. 1. John 14. 6. whom alone we are directed to come to the Father in all our prayers? And proclaimed the name of the Lord. The Targum Hierosolym. doth plainly pervert this, rendering it, and Moses prayed and said, referring the Lords proclaiming to Moses his praying, when as it is both expressly said, that he proclaimed, and the Lords proclaiming his name before Moses was promised, Chap. 33. and therefore Rab. Menahem better resolving these words saith, Shecinah proclaimed these properties: yet the vulgar Latin rendereth it, as spoken of Moses, Ferus. Simlerus. Calvin. and Ferus followeth this or the other, and so doth Simlerus. But Calvin best, whereas it is twice said, proclaimed, referreth the first to Moses, because the same words are elsewhere used to set forth praying, as Gen. 12. 8. and the latter to God. This Cloud descending, no doubt, in the sight of the people, God is said to descend, because it was a sign of his glorious presence not to be born without a Cloud shadowing it. For God being infinite and filling all places neither descendeth, nor ascendeth, but is said so to do, because by such signs we according to our sense think him to descend, unless with Simlerus we shall refer this to Christ, who now and at sundry other times appeared to the ancients, when the Lord is said to have appeared. The Lord, the Lord God, here are three titles, two setting forth essence, and one strength and power, the first being doubled, saith Calvin, for the greater Emphasis. Here are three titles, according to some, as Simlerus saith, to intimate the Simlerus. Ferus. blessed Trinity. Ferus is for the Trinity, and speaking of the words, as they are rendered in the vulgar Latin, Dominator, Domine, Deus, he saith, that Deus setteth forth the creator, Dominator the governor, and Dominus the universal governor over all things, but because these words so distingnisht are not in this place, I pass this over. After the titles, there be seven attributes setting forth Gods mercy towards penitent sinners, 1 Gracious, showing favour to them, though unworthy. 2 merciful, pitying them in their miseries. 3 Long-suffering, in bearing with their infirmities. 4 Of much mercy Ainsworth. and bounty, in doing them good. 5 Of much truth, in fulfilling his promises. 6 Keeping mercy for thousands, that is, for their posterity to a 1000 generations. Psal. 32. 1. 7 Forgiving all sorts of sins, setting forth in these words, forgiving iniquity, transgression and sin, wherein blessedness standeth: thus Ainsworth. Others by the two first words understand pitifulnesse, and beneficence, for the Lord is not onely moved with pity to the miserable, as the word racum, signifieth, but doth also actually confer benefits upon them, according to the signification of the word Canun, freely to bestow a benefit, so Simlerus, Simlerus. saying, that some by these two words will have Gods mercy in preserving men from falling, and in helping them up again, that are fallen, set forth. And whereas three words are used to set forth sins, in speaking of his taking away of sin, the middle {αβγδ} is expounded by him of the sin of that people about the golden Calf, and because Jesus Christ onely taketh away the sins of the world, he most properly is here described. And that will by no means clear the guilty, visiting the iniquities of the fathers Verse 7. upon the children, &c. Least God should be thought to be all mercy by that which hath been hitherto proclaimed, knowing mercy alike to all sinners, these words are added, to show, that although the penitent sinner is by him pardonned, yet the hard-hearted and impenitent shall be destroyed, for the further expressing of which the Chaldee further addeth, in them that convert not; and because this doth not appear in many wicked persons here, the Targum Hierosol. addeth, he will not clear sinners in the day of the great judgement: the like supply is, Numb. 14. 18. made also in the same Targum, and Chaldee Paraphrast. Nah. 1. 3. How he punisheth the wickedness of the fathers upon the children see upon the second commandment. And all these things commemorated are Targum Hierosol. the good of God, which he before promised should pass before Moses, for even this justice of his in punishing the impenitent sinner is good, and therefore it is said, that the just should joy in seeing it, as a good thing, Psa. 58. 11. The words rendered, that will by no means clear the guilty, are otherwise rendered by Calvin thus, not making innocent. by Simlerus thus, not making innocent the Calvin. Simlerus. innocent, according to the Hebrew {αβγδ}. For the word {αβγδ} signifieth innocent, and the verb coming hereof, to make innocent, but it signifieth also, to make voided or empty or without, {αβγδ} one voided of fault or without punishment, and the meaning is, the wicked yet without punishment and seeming for this to be happy and well enough liked by the Judge of all, he will not make innocent or voided of fault, but show him to be guilty by punishing him in due time: so Simlerus, who also saith, that by some these words are expounded thus, the innocent, that is, such as are most without fault, are not without fault, but sinners before him, and need the righteousness of another to justify them. By some the nocent acquitted by earthly Judges for bribes as innocent, he will not let pass so, but punish them without all partiality. By some, the innocent shall not be altogether innocent, but although they be in mercy delivered from the guilt, yet they shall bear punishments for their sins in some measure, hereby as by chastisements, to be brought into the right way. Lastly, Calvin differing from all these, after that he hath expounded these words, as I have done at the first, saith that {αβγδ} is put for cutting off, Jer. 13. and therefore the meaning may be, he will not by cutting off cut off, as if these words were added by way of amplification of the former, forgiving iniquities, transgressions and sins, and not cutting them off, as they deserve, for then all flesh must perish. But the common received Exposition of the word being held, he will not make innocent the innocent, the sense will be good thus, he will not deal with them as innocent, forgiving their sins, which think themselves innocent and just, and so are not humbled for their sins with the poor Publican, but dote upon their own righteousness Luke 18. with the Pharisee, being thus always kept in the state of impenitency and sin. And Moses made hast and fell upon the earth and worshipped, and said, If I have Verse 8. Verse 9. found favour in thy sight, I pray thee, let our Lord go amongst us, &c. The Lord having thus graciously discovered himself unto Moses, that he might not let slip this opportunity, he made hast, laying hold of Gods own Proclamation, to mediate again for the people: Even as when a King cometh to a City, they that have any suits unto him, hasten to prefer them, knowing that then specially he will be facile to grant, that his coming thither may be the more joyful to all men, thus Simlerus, who also saith, that the Hebrews say, that Simlerus. Moses made this hast to prevent the Lord, lest he should unto the third and fourth generation, of which he spake, add the fifth and sixth; but this is absurd, that Moses should offer to interrupt the Lord, and not wait, till he had made an end of speaking. Moses had asked twice before that God would go with them, yet here he asketh the same again, and Christ prayed three times let this cup pass from me, because we must use importunity in prayer, saith Ferus. And it is to be noted, the more he was graced of God, the more Ferus. humble he is before him, casting himself down upon the ground, and so Gods favours towards us must not make us proud, but the more humble. And he groundeth all the parts of his prayer upon the Proclamation: for his praying, that God would go amongst them is grounded upon this, abundant in goodness and truth, he had by promise tied himself to their forefathers, his praying him to pardon their iniquities and sins upon this, forgiving iniquities, &c. and his mentioning of them a stiff-necked people had reference to this, not making innocent the innocent, for they being confessed to be a stiff-necked people, stood no: upon their innocency. Lastly, and take us for thine inheritance, is grounded upon the same, forgiving iniquities, for seeing the Lord counted them his inheritance before that sin, it being forgiven, it might well be desired, that he would take them again for his inheritance. And this respect must we have in all our prayers to Gods gracious promises, and hereby be stirred up to faithful and earnest prayer. Calvin saith, that Calvin. Moses being astonished at this glorious presence made hast, and he noteth, that taking them to be his inheritance did so hang together with the pardon of their sins, as that he could not possess them his inheritance without pardoning them, and therefore Moses speaketh of this as a motive, neither can we become Gods inheritance, wherein our felicity consisteth, but our sins being likewise pardonned. For the hastening of Moses, I prefer the former reason, because astonishment beateth a man down as dead and speechless, as we may see in divers examples. For his saying, they are a stiff-necked people, Simlerus. this, saith Simlerus, may be taken as an Argument of the necessity of Gods going with them, they being otherwise unwieldable, and whereas in craving pardon, he saith not their sins, but our sins, he speaketh thus in acknowledgement of his own sinfulness also. And he said, Behold, I make a covenant before all the people, I will do marvails, Verse 10. &c. Here the Lord yeeldeth fully to the petition of Moses, viz. to bind himself by covenant unto the people again to be amongst them, and to manifest his presence by strange miracles, which he would do in expelling the Canaanites, &c. before them, and the condition on their part to be kept was to observe his laws, and to make no league, or to tolerate the idolatries of those people, &c. vers. 11, 12, &c. to vers. 17. The same Covenant was made and confirmed before, Chap. 23. 23, &c. and Chap. 24. but being broken by their sin, it was needful now to be renewed again, and after forty yeers, the generation of the mutinous being worn out, it was renewed the second time, Deut. 29. Touching the strange things which he promiseth to do, when the Sun and the Moon were made to stand still in the dayes of Josuah, there is a clause concerning them, Is not this written in the book of Jasher? Jos. 10. 12. by the Chaldee rendered, In the book of the law, as if that were the thing here promised. But besides those, there were many more, as dividing the river Jordan, and fighting from Heaven for them, &c. all which also are without doubt here meant. For the Lords promise of casting out the Amorites, see before, Chap. 23. 23. And whereas he forbiddeth making a covenant with them, vers. 12. the same is also there forbidden, Chap. 23. 33. But what Verse 12. Verse 13. is briefly set down there, vers. 24. Thou shalt utterly overthrow their gods, and quiter break down their images, is here further amplified, vers. 13. Ye shall destroy their altars, break their images, and cut down their groves, not onely the idols, their gods must be put down; but also the things and places, wherein and by which they were served, altars and groves, that is, green trees amongst which the Heathen served them, and did their sacrifices, consecrating such places to them for this end, Deut. 12. 2. 2 King. 16. 4. And trees and groves, saith Pliny, were the temples of their gods. And by the Roman laws of the twelve Plin. lib. 12. c. 1. tables it was ordained, that there should be groves in the fields; but contrariwise the Israelites must not plant any grove near the altar of the Lord, Deut. 16. 21. Here also besides the making of a league with them, all marrying Verse 16. with them is forbidden, because hereby there would be danger of being drawn after their gods, Lest, saith he, their daughters should make thy sons to go Simlerus. a whoring after their gods. Idolatry is called whoredom saith Simlerus. 1 Because the mind bound to God, as by the band of marriage, is prostituted thus to images, and the faith given is broken. 2 Because as whore-mongers dote upon their whores, so the idolater doteth upon his idol, he thinketh upon, neither mindeth any thing but that, and as the whore-monger is most lavish in spending upon his whore, so the idolater is profuse in his cost about idols. 3 Because through a just judgement of God idolatry is accompanied with whoredom, as appeareth in the practise of those that served Baal-phegor Numb. 25. the god of the Moabites; and the temples dedicated to Venus were none other but stews, and what is done in spiritual Babylon in this kind, that is, in Rome, the world knoweth. Thou shalt make thee no melted gods, that is, either of silver or gold, as is expressed, Exod. 20. 23. one kind is expressed of greatest price, but all others Verse 17. of wood or ston are also meant Synecdochically, and I doubt not, but that herein special respect was had to the golden Calf lately made, whereby the Lord had been so greatly provoked. For the feast of unleavened bread, appointed, vers. 18. see before, Chap. Verse 18. Verse 19. Verse 20. Verse 21. Verse 22. 23. 15. And for the law of the first-born here following, vers. 19, 20. See Chap. 13. 12. for the law of making the seventh day a Sabbath, Chap. 23. 12. and 31. 14. onely here, vers. 2. is further added, in ear-ring time and harvest, and for the feast of weeks, vers. 22. see Chap. 23. 16. For their appearing before the Lord thrice in the year, vers. 23. see Chap. 23. 17. onely if they should fear invasion by their enemies, the land being left without men to defend it, when they should all go up to these feasts to Jerusalem, it is here added for their security, No man shall desire thy land when thou shalt go up. For the law against Verse 24. Verse 25. leaven in sacrifices, and keeping the fat till the morning, vers. 25. see Chap. 23. 18. and for the law of first-fruits, &c. vers. 26. see Chap. 2●. 19. And the Lord said to Moses, writ thou these words, for after the tenor of these I have made a covenant with thee and with Israel. So before, Chap. 24. 4. All Verse 27. that was then written being frustrated by their sin, is here after a reconciliation renewed and written over again, and this was the reason of repeating these special laws by them to be observed unto God, after the first setting of them forth and writing them, Chap. 23. and 24. And he was there with the Lord forty dayes and forty nights, he did neither eat Verse 28. bread, nor drink water, and he wrote, &c. Touching the stay and fast of Moses so many dayes, see before, Chap 24. 18. as the covenant made before was frustrated by their sin, so was his former fast; and therefore, as the words of the Covenant must be written over again, so the like fast must be by Moses kept again, in all which time Moses being absent as before, and they in the mean season kept in better obedience, gave a proof of their true penitency, that the Covenant might henceforth hold and not be disannulled any more. Of this being of Moses with the Lord mention is made, Deut. 9. 18. Moses fell down before the Lord, as at the first, forty dayes and forty nights because of their sin, although some doubt whether that be not meant of another Simlerus. distinct time between these two, saying, that there were three fourties fasted. But forsomuch as Moses himself maketh mention onely of two, Deut. 9. it is plain that there were no more. If it be demanded, why Moses fasted thus long now again? Besides the reasons formerly yielded, another reason may be, as Ferus hath it, to show that in Heaven we shall have no Ferus. need either to eat or drink; and another, to purchase the more authority to Moses coming with these news the second time, as being by God miraculously Scholast. hist. preserved. Some there are that keep two fasts of forty dayes in the year in imitation of Moses and Christ; some three, because Elias fasted likewise, but this is superstitious. And he wrote, this is by some referred to Moses, as if he had written the ten Commandments, whereupon a great question is August. qu. 166. in Exod. Rabanus. Ferus. moved, how he could be said to writ them, when as God had said before, that he would writ them? To this Ferus answereth, God is said to writ them, because they were written at his command; and Moses, because he was the instrument to writ them. And unto this another question is moved by Augustine, what should be the mystery of this, that the first tables, which were broken, were inscribed by God, but these which were to be laid up and to continue, by man? He answereth, the former tables setting forth the old Testament, having nothing in them, but the handy work of God, shewed, that man should have no comfort by the Law, there being that prescribed therein by God, which no man can observe, and by the Law it is therefore said, cometh the knowledge of sin, and sin is said to be enlived by the Law: but the latter tables figuring out the Gospel, and therefore given without terror, the glory of God in great favour being shewed, were inscribed by man, to show that under the Gospel by the grace of the Holy Ghost, the Law should be by man fulfilled, which is done by love, for love, it is said, is the fulfilling of the Law. Thus they. And Rabanus in the number of the Commandments Rom. ●. being ten, set forth by this figure X findeth a mystery of the cross. Others hold that these words, He wrote, are to be referred to God, Simlerus. Ainsworth. because he promised to writ, vers. 1. and it is expressly said, that God wrote them, Deut. 10. 4. whereas God biddeth Moses, vers. 27. to writ, it is well expounded by Tremelius in an authentical book to be kept, as before, Tremelius. Chap. 34. And when Moses came down from the mount, he wist not that his face shone Verse 29. whilst he talked with him. Here the word He, is again to be referred to the Lord, which maketh our former Exposition the more probable, He wrote, that is, the Lord wrote. For, he wist not that his face shone; the Chaldee hath Chaldee Paraphrast. it, He knew not that the brightness of the glory of his face was multiplied. The Septuagint, That his face was glorious. The vulgar latin, was horned, whereupon Moses hath been commonly painted with a pair of horns, but the word used is Karan, to shine gloriously, although Keren, an horn also cometh hereof. But the circumstance of their not being able to look upon him, sheweth, that shining glory is meant and not horns. And Ferus and others, Ferus. who follow the vulgar latin, although they red it, horns, yet they expound it of beams of glory like horns proceeding from his face; and Ferus saith, that this glory appearing in the face of Moses, shewed, that obedience and conformity to the law of God maketh the face to shine, that is, the conversation splendid outwardly, as it clarifieth the conscience inwardly; and therefore it is no marvel that they are dark through ignorance within, and through wickedness without, that take no heed to the law. Again, hereby was set forth, that the brightness of the law setting forth perfect righteousness, and exacting it, was so great, that there are none but must needs be terrified hereby. And the Apostle, 2 Cor. 3. expoundeth this shining, as mystically setting forth the glory of the law. Before this the hand of Moses was made leprous, to show the uncleanness of the works of every one, for none can perfectly keep the law, but now his face shineth, to show, that the law hath the glory of knowledge, but covered, as the veil put before it signified. When Christ was transfigured, he shone in glory all over, but Moses Matth. 17. in face onely; because Christ received the Spirit without measure, and is the fountain of light, but Moses had onely a borrowed brightness from him: hitherto Ferus. There may be divers reasons conceived, saith Simlerus, of this Simlerus. glory in the face of Moses: as 1 That it might hereby appear, that Moses had found grace with the Lord, and had prevailed for a reconciliation. 2 That Moses and the law brought by him might be the more reverenced, and of the more authority. 3 That it might hereby be conceived, that Moses was inwardly enlightened in the knowledge of the Will of God, and so was fit to teach it unto them. 4 To show, that the Ministers life and actions should shine in holinesse, Matth. 5. 16. 5 To show, that the justice of the law is glorious but in face onely, that is, in appearance; but the true glorious justice which is such before God, is by Christ alone: and the understanding, which is as it were the face of the inner man, is enlightened by the law, but the mind remaineth terrified as the people now found, which yet by the grace of Christ and through faith in him is pacified, and so made all illustrious. And hereby was further intimated the glorification of the bodies of the Saints, when they shall come to be always in Gods presence, and behold his glory. Whereas Moses is said not to have known that his face shone, this shewed that the holy servants of God look not proudly upon their own graces, but are humble, as not taking notice thereof in themselves. And Aaron and all the children of Israel saw Moses, that the skin of his face Verse 30. shone, and they were afraid, &c. This shewed, that the ministry of the Law was a ministry of death and condemnation, as the Apostle calleth it, 2 Cor. 3. none are so holy, but they may be terrified at it, both Aaron and the Elders, being hereby accused of sin. And for the present, when this was so, the people might well be afraid and flee away, when they saw Moses come in such glory, as fearing some sharper punishment yet for their sin. Moses calleth them back, when they fled away, and first instructeth Aaron and the Princes, who should be leaders unto others, and then all the Verse 31, 32 people. And when Moses had made an end of speaking with them, he put a veil upon his Verse 33. Verse 34, 35 face, &c. That is, after his first coming with them, understanding the cause of their fear, he put on a veil, and thus from time to time afterwards when he came amongst them he came veiled, but when he returned to commune with the Lord, he put his veil off. All which was done figuratively, his putting on of the veil showing the obscure setting forth of Christ and of the things of the Gospel under the Law, and the veil of unbelief covering the Jews hearts, till that God taketh it away: and his putting off of this veil, when he went up to the Lord, the taking away of this unbelief from the Jews hearts, when they shall be converted, and come home to the Lord, and the vanishing away of all obscurity in the end, when we shal be received into the Lords presence, for then with open-face, yea now we that are faithful, behold through a glass the glory of the Lord, 2 Cor. 3. 13, ●4, 15, 16, 17, 18. but then we shall see as we are seen, and know as we are known. 1 Cor. 13. But we are all naturally blind, and have the eyes of our hearts covered, as with a veil, till that by his Spirit the Lord enlighteneth us, and uncovereth his mysteries unto us. Besides the figures herein spoken of by the Apostle, Ferus saith, that this 1 Shewed Ferus. the law to be more grievous within, then it appeared outwardly in the carnal types thereof. 2 That none can sufficiently see into the mystical things of the Scriptures, although most learned: for they are in some part veiled from us, whilst we live here. How often Moses did thus, saith Comestor, is uncertain, Scholast. histor. but the Hebrews, saith he, have a tradition, that Moses returned the third time to obtain assurance of pardon, abiding, as before, 40 dayes fasting, and so his last coming back unto them was upon the ninth day of the seventh month, and therefore the next day, which was the tenth, was kept, as a day of humiliation by all the people from year to year. The former ancients of Israel, saith Rab. Menahem, in remembrance of this covered their faces at the Rab. Menahem. reading of the book of the Law, saying, that he which heareth from the mouth of the Reader, is as he that heareth from the mouth of Moses. CHAP. XXXV. IN this Chapter Moses speaketh unto the people first of the Sabbath of the Verse 1. Verse 2, 3. seventh day, saying, These are the words that the Lord hath commanded. Six dayes shall work be done, but on the seventh there shall be to you an holy day, a Sabbath of rest unto the Lord, whosoever doth work therein shall be put to death, &c. And then of the tabernacle, and the materials to be brought to the making thereof, v. 4, ●, &c. If it be demanded here, why Moses repeateth this touching the seventh day again? Upon the Lords repeating it again, Chap. 34. 21. but omitteth other charges there repeated also upon the renewing of the Covenant? It is answered, because in the Sabbath, as in another veil, there was a mystery: for we are bound still to keep all the other nine Precepts of the Law, but not the Sabbath; but mystically and spiritually, viz. resting from Ambros. quaest. 172. in Exod. sin, and the Lord would have us to look upon the rest thereof, as figuring out the inward rest and peace, that is by Christ to all the faithful, seeing as in fear and terror for sin there is no rest but labour, so by faith in Christ we being justified from our sins have comfortable rest and quiet in our hearts, Rabanus Maurus. and shall have perfect rest in heaven, which was principally figured out hereby. To this effect Augustine, and after him Rabanus: but whereas they say that the Sabbath is not now to be kept, they mean the Jewish Sabbath onely, not the Lords day. But it may also be observed, that in all the times of mentioning this law after the first giving of it in the Decalogue, there is something more still added to make it up more complete, Chap. 23. 12. it is added, That thy son and daughter and servant, &c. may rest, Chap. 31. 14. Whosoever doth any work therein, that soul shall be cut off; and v. 17. It is a sign between me and the children of Israel: Chap. 34. 21 In ear-ring time and harvest shalt thou rest: and here, v. 3. Ye shall kindle no fire throughout all your habitations upon the Sabbath-day: and the penalty is again set down, Whosoever shall work therein shall be put to death. If it be said, these additions might have been made at the first, and then these often repeatings of the same law might have been spared; I answer, the Lord by iterating the same thing often intimated the weightiness of this precept, and that he would by no means have it neglected, especially for the figure of the rest by Christ that was herein, Heb. 4. 9, 11. For the kind of death to which the Sabbath-breaker should be put, nothing is said here, but because, Numb. 15. 32. when a man had gathered sticks upon the Sabbath-day, he was stoned to death; it appeareth, that stoning was the kind of death to be suffered therefore. Touching this, that no fire must be kindled upon this day; this was specified to prevent kindling of fires for the works of the Tabernacle, for which cause they might haply otherwise have thought it allowable, because that was an holy work, but neither might a fire be kindled to make ready meat upon this day, Exod. 16. 23. howsoever upon other Sabbaths they might do that which was needful about that which every one did eat, Chap. 12. 16. From this prohibition of kindling a fire the rabbis gather, that a fire was not to be made for him that was to be burnt upon the Sabbath-day, and by the like reason, that none execution was to be Maimony of the Sabbath, Ch. 24 Sect. 7. done thereupon, or causes to be heard, or judgement to be given by the Judge upon that day. Of the Sabbath, and the penalty of breaking it, see more, Chap. 31. 14. Touching the Tabernacle, Moses biddeth them to bring an offering for the Verse 4, 5, 6. 7, &c. making thereof, v. 4, 5, 6, &c. to v. 19. Of all the particulars whereof, see before, Chap. 25. Warning being given, the people do most readily bring their gifts both Verse 20, 21 Verse 22, 23 men and women, Bracelets, and ear-rings, and rings, and tablets, and vessels of gold, &c. And they that brought, are said to be such, as whose hearts moved them to do it willingly; whereby, saith Simlerus, is intimated, either that they Simlerus. came all willingly to the offering, or that there was a distinction amongst them, such as were unwilling bringing nothing. But because no fault was found with any, and the gifts offered did super-abound, Chap. 36. 5. it is rather to be held that they all offered most willingly. Here was a change following upon their repentance, they had before given ear-rings to the making of an Idol, but now they give ear-rings, and rings, and all sorts of golden jewels for the making of the Sanctuary and adorning thereof, and thus it becometh all true converts to do. And not onely men but women bring to the work of the Sanctuary such things as their sex take singular delight in, showing how the true convert is mortified to worldly vanity, and vivified to works of piety; and that not onely men but also women may be helps about the building of the spiritual Temple or House of God, which is his Church, Phil. 4. 3. Rom. 16. 3, 6, 12. Then Moses acquainteth them with the Will of God touching the workmen, who should be chief, viz. Bezaleel, and Aholiab, &c. according to that Verse 30, 31 32, &c. Chap. 32, 1, 2, &c. CHAP. XXXVI. HEre the cunning Artificers, by God appointed, receive the offerings from Verse 1, 2. Verse 3. 4. before Moses to make all things about the Sanctuary; and it is noted, to show the willingness of the people, that yet they brought every morning to Moses more gifts, insomuch that Moses restrained them by proclamation; because they had already brought enough and too much. For outward things about the worship of God we may see here in this people, that corrupt man is ready and forward, yea, even such as are refractory and disobedient to the moral law, as may also be noted about feasts and sacrifices, Esa. 1. 12. Micah 6, &c. In the making of the holy things appointed first the tabernacle is finished; Verse 8, 9. whereas the Lord gave order first for the making of the ark, Chap. 25. because the ark was to be placed within the tabernacle, and might not stand without it at any time. CHAP. XXXVII. HEre the ark is also made, as was before appointed with all the appurtenances thereof, being again name in particular to commend the care of the workmen, in that God would have all things made by them to be particularly registered, and to commend unto us the more the mystical consideration of all these things, as being most glorious and excellent. For it was not so much for the outward beauty of the Sanctuary, that it is by David oft-times so much extolled, but for the spiritual figured out hereby. CHAP. XXXVIII. IN this Chapter is set forth the making of the brazen altar and instruments and vessels belonging to it, as was also before appointed, Chap. 27. and Chap. Verse 8. 30. 18. Onely v. 8. the laver of brass and the foot thereof are said to have been made of the looking-glasses of women assembling at the door of the Sanctuary; but what is meant hereby hath been already shewed, Chap. 30. v. 18. Lastly, vers. 21, 22, &c. the sum of all the gold, silver and brass brought in, Verse 21, 22 Verse 23, &c. and employed to make all things is set down,& the silver is said to have been raised of the half shekel a man from twenty yeers old and upward, as was before appointed, Chap. 30. 13, 14, &c. the gold was 29 talents and 730 shekels, the silver 100 talents, and 1775 shekels, the brass 70 talents, and 2400 shekels, the gold and the brass were of their voluntary offerings. The shekel is said to be the shekel of the Sanctuary, that is, double to the common shekel, see Chap. 30. 13. Simlerus saith, that by the shekel of the Sanctuary is to be understood a just shekel. For because there was much corruption in weights, it was appointed, Inst. Nov. 128 de exactione tributorum, that just weights and measures should be kept in the holy house, in sacra Aede. And so it is likely, that weights were kept in the Sanctuary. But this was not all touching the shekel of the Sanctuary, but, as is generally conceived, it was twice so great as the common, that 10d, this 20d. What a talent was, we may gather by comparing the number of half shekels, viz. 603550 with the number of 100 talents, and 1775 shekels; a talent then was 3000 shekels of the Sanctuary, that is, counting the shekel at 20 pence. 250 tb. some holding, that this shekel weighed 320 barley-corns, will have the talent consisting of 3000 shekels to be 120 tb weight, which is of our money 480 tb. and because gold is much more precious, a talent of gold did far exceed: for a shekel of gold of the Sanctuary was 30 skill. then the talent being 3000 shekels must be 4500 tb. so that it was a wonderful great treasure which was brought in, that we may see that the forwardness of the people in offering is not commended without cause, and that we may learn in being bountiful towards the promoting of the worship of God to imitate them. If it be doubted, how money could now be taken by the poll, seeing the numbering of the people was, Numb. 1. Simlerus answereth rightly, that Moses numbered Simlerus. ● the people more then once, now to raise the money appointed, and then to the warres, they being yet in both places 603550. CHAP. XXXIX. HEre is the making of Aarons and his sons garments, of which see before Chap. 28. And it may be ●●ted singularly here, that seven times it is repeated, As the Lord commanded Moses, to commend the care of the workmen, and the like care to us in all the parts of Gods service, and to intimate the mystery most seriously to be considered in these things. If it be demanded, whether it be now necessary for the Minister in the worship of God in public to use a singular garment? Simlerus answereth well, that it is not necessary, Simlerus. because no where prescribed or spoken of as necessary by the Fathers, Clemens Alexandrinus, Tertullian, Jerome, &c. But if it be by the Magistrate enjoined, we must obey in using it, yea although it be a garment used in the time of Popery, because there are many things used by them which are not of them, but had an higher beginning. Yet he concludeth, that it were better, if the apostolical simplicity were used in Gods worship. And Moses saw all the work, and behold, they had done it, as the Lord commanded, Verse 43. and Moses blessed them. As Moses, so Christ, of whom he was a type, beholdeth our works and blesseth us. And this is that which we should look at in all things, viz. that the Lord may approve of our doings, not regarding what liking or dislike others take, as Antimachus, when many went away Antimachus. from him reciting certain verses, but Plato stayed, he said, that Plato alone sufficed him. Touching Moses his blessing of them, the rabbis say, work is a great thing, for the Shechinah dwelled not amongst the Israelites till they had finished all the work of the tabernacle: for then it is said, that Moses blessed them, that is, he said, The Lord vouchsafe that the divine presence Shechinah may dwell in the work of your hands, and so it came to pass, R. Elias in Reshith Cocm●h. Chap. 40. 34. The cloud covered the Tent, and the glory of God filled the tabernacle. CHAP. XL. HEre the Lord appointeth the tabernacle, being finished, to be set up the Verse 1, 2. Verse 3, 4. &c. first day of the first month of the second year, as appeareth, v. 17. and this was a new Moon, and therefore all new Moons were solemn feasts unto them, Numb. 28. 11, 14. Psal. 81. 3. A year was now spent since their coming out of Egypt, wanting 14 dayes, fifty dayes when they came first to the mount, and were prepared to hear the Law two fourties, and other odd dayes of Moses his being with the Lord, and coming and going, and punishing the Idolaters, and removing the tabernacle, and giving order for the building thereof, and acquainting them with the laws and making the tables, in which could not be less then ten dayes spent; and if so, five moneths and four dayes of the year were past before the beginning of the work of the tabernacle, and then in seven moneths wanting four dayes the whole building was finished, which argued the great diligence of the workmen, and commendeth the like diligence to us in all good works to Gods glory. Simlerus maketh a question, whether the tabernable were all set up Simlerus. upon this day? and answereth, that it is most probable that it was not done in one but in more dayes, and that the setting of it up was ended this day, but because the Lord appointeth this for the onely day, I think rather that this onely was spent about it, and it might well be done, there being help enough in a day, seeing all things were fitted before. The tabernacle being set up for twelve dayes together the Princes brought divers offerings for dedication, Numb. 7. the day following the Passeover was kept, Numb. 9. The next new Moon of the second month the people were numbered, Numb. 1. and unclean persons put out of the camp, Numb. 5. Upon the 20 day they began to travel again, Numb. 10. 11. so that from the beginning of this month to the 20 day of the next the laws of sacrificing were given by the Lord out of Levit. 1. 1. the Holy of Holies unto Moses, and by him to the people, and all things done in Leviticus and Numbers to Chap. 10. were done in 48 dayes. The tabernacle with all the appurtenances being set up and consecrated by anointing, the place where it stood, is said to be in the midst of the camp, Numb. 1. 2. so that the tabernacle was no more without the camp in displeasure, as Ch. 33. 7. And the order is observable, how they encamped about it, first the Levites, and then all the other Tribes, none that were unclean being permitted in the camp, and the nearer any came to the Lord, they must be the more sanctified. And according to this order in Jerusalem from the gates to the mountain of the Temple were the people placed, from thence the Levites, and in the midst the Temple. Maimony. Touching the dedicating and consecrating Maimony in Beshabchirab. of holy things and Temples in these dayes, it seemeth to have taken the original from hence, but the anointing being typical and proper to those times is superstitiously retained by the Papists, and left in the reformed Churches after the example of Constantine, who called the Bishops to consecrate Eusebius de vita Constantini. a Church onely by prayer and reading of the holy Scriptures, and preaching, 1 Tim. 4. 5. Then a Cloud covered the Tabernacle, &c. By this sign God came to dwell there, as he had promised and Moses prayed, so 2 Chron. 5. 14. where it is Verse 34. said that the Priests could not go into the Temple therefore, as Moses could not here, to show the unworthiness of the best to come near to God. It is thought, that till now the cloud and fire appeared not, since their coming to mount Sinai, as before, which was the cause that they would have gods made to go before them, Esa. 6. 4. smoke filleth the Temple, and Esa. 4. 5. and Revelations 15. 8. but smoke was a sign of anger, Psal. 18. 9. Isaiah 14. 31. A COMMENTARY UPON THE BOOK OF Leviticus. CHAP. I. ANd the Lord called to Moses, and spake to him out of the Verse 1. 2. tabernacle of the congregation, saying, speak to the children of Israel, if any man bring an offering, &c.] This book is called Leviticus, although in Hebrew it hath the name from the first word, as all the rest of the books of Moses also have, because the sacrifices to be offered in the tabernacle by the Priests who were of the tribe of Levi, are here prescribed. It beginneth with a conjunction copulative, as a continuation of the former, and the Lord called to Moses, &c. And so doth the book of Numbers, because about mount Sinai, before they made any more remove, all these things were done. If it be demanded why then this distinction of books is made, Hesych. answereth to avoid tediousness to the reader; before it was said, that the glory of the Lord filled the tabernacle, that Moses could not enter, Exod. 40. 35, 36. wherefore to him the Lord calleth now out of the tabernacle, that is, by a voice from the mercy seat, upon the ark, as was before promised, Exod. 25. 22. and is expressly said, Numb. 7. 89. For the mercy seat was a figure of Christ, as hath been before shewed, and therefore hereby it was Heb. 1. 1, 2, 3. prefigured, how God should speak unto and teach his people by Christ. The voice whereby God spake to Moses was not so great and loud, as is generally held, as when he spake from mount Sinai, but more low and soft, yet audible to Moses, and to the priests and heads, who could by their Tostatus. Rabbini. hearing it testify, that these laws of sacrificing came from God; so Tostatus and others, and the rabbis note that the last letter of {αβγδ} he called, is written small to intimate a small and soft voice. Here we may note, that these laws were given in a very divers manner from the moral. 1. In respect of the place out of the tabernacle or tent, because the service herein prescribed was to be done therein, and to vanish with that tent again. 2. In respect of the persons, God spake here to Moses, to show that these laws were made onely for the people of Israel. 3. In regard of the manner, these being given were onely written in a book, and not graved in ston. 4. In regard of the time, these were not given altogether upon one day, but in divers dayes. But the moral law was given upon mount Sinai, in the hearing of all the people, and to all in one day, and was written in tables of ston to show the perpetuity of it, and that all are bound to observe and keep it. Hesychius by the tabernacle will have the Scripture of the new Testament Hesychius in Levit. 1. signified, because all things figured out by those things that were spoken out of the tabernacle, are here shewed to have been fulfilled; and so God spake out of the tabernacle is mystically, God spake in the holy Scriptures of the Evangelists and Apostles: For the things here appointed to be brought for sacrifice, they are of the herd or flock, bullocks, sheep or Sacrificing of beasts, why. goats, and if fowls be brought, they must be turtles or young pigeons, v. 14. of the reason of choosing which five and their signification, see before, Gen. 15. 9. Some heretics, not considering what was mystically set forth by these sacrifices, have condemned the old Testament, as not being of Cerdoniani. God, who delighteth not in killing and offering beasts, as the Cerdonians, and some as being of the evil god, as the Marcionites, and Lucianus derideth Marcionitae Lucian. {αβγδ}. sacrifices, as little pleasing to the gods. And to those that look no further, but to the outward act done, they cannot indeed but seem childish and ridiculous. But the very Jews held the sacrifices to be of mysteries signification, although they say, that they knew not what were the mysteries hereof, Rab. Menahem in Levit. 1. till the spirit from above be powred out upon them, but they supposed them to set forth the offerings which Michael offereth of the souls of the just. If it be demanded, forsomuch as amongst fishes some were clean, why none of them were appointed to be offered in sacrifice? Lyranus answereth, because fishes cannot always be had, seeing they are Lyranus. hidden in the waters, and because they die of themselves when they are kept out of the water; And lastly, because so heathens offered fish. And this last he saith was a reason why those beasts were singularly chosen to be offered and not any other, because the heathen offered Lions, Camels, Horses, Asses, Wolves, Swine, Dogs, Asses to Priapus, Dogs entrails to Hecate, and a goose to Diana, &c. whereas Homer in describing the sacrifices of the Greeks, speaketh onely of Oxen and Sheep and Goats, they payed gifts, an hecatomb to Phoebus; and again, enquiring the reason why Apollo sent the plague amongst them, he saith, Is it because we have not paid our vows, but delayed to offer sacrifice, which that God requireth, viz, a Homer. Iliad. 1.& 2. tender lamb, or a kid? It is to be understood that the heathen learned to make these oblations afterwards of the Israelites; and therefore Homer also speaketh of corn and flower, and wine and salt offered in their sacrifices, as amongst the Hebrewes in their sacrifices. For that the heathen were not addicted to these kind of sacrifices of themselves, appeareth, because amongst the Egyptians oxen and sheep might not be killed, and in some other Common-wealths a great penalty was inflicted upon him, that should kill an ox. To revoke the Hebrewes therefore from superstition to the creature,( seeing in Egypt they worshipped an ox, and to fals Gods, the true God appointed this worship appointed to be done to him. And that by bringing their beasts to God, they might aclowledge all to come from him with David, 1 Chron. 29. 14. and when they offered not wild beasts or fowles that cost nothing, but oxen, &c. they might serve God with their cost, as he also did. 2 Sam. 24. 29. For the kinds of sacrifices, Brentius distinguisheth Brentius. them into sancta sanctorum, so called by the Hebrewes, {αβγδ}, because they were killed onely on the north side of the altar Levit. 6. 25. ch. 7. 1. 2. and were all burnt in sacrifice, as most holy, or the parts remaining eaten onely by the Priests: and sancta vulgaria, {αβγδ}, so called, because killed in any part of the Court, and eaten of by the priests and their families, and other Israelites, so that they were clean. And of the first sort were, 1. The Holocaust or whole burnt sacrifice. 2. The burnt-offering for sin, of both which chap 4, 5. 3. The sacrifice of consecration called {αβγδ} from filling, because the Priests hands were filled herewith, chap. 8. and of this sort was the sacrifice of a bullock and goat on the day of consecration, chap. 16. and of the read cow, Numb. 19. 4. The oblation called a meat-offering, Hebr. {αβγδ} consisting of flower, oil, wine, and salt, that was in all sacrifices, chap. 2. Of the second sort were, 1. The peace-offering, chap. 3. 2. The Paschal Lamb. 3. The first fruits and the tithes. All oblations were called by one common name, {αβγδ}. Corbanus in this place. And hitherto of the Hebrews general distinction. And they may also be distinguished according to their occasions. For some were offered out of more devotion, as the holocaust in this chapter, some to obtain Iunius. a benefit, as the meat-offering, chap. 2. some for thanksgiving, as the peace-offering, chap. 3. and some for sin, as the burnt-offering for sin, or sacrifice of propitiation, chap. 4. 5. And these four figured out not divers Christs, but one, and the divers benefits redounding to us by him, as 1. Reconciliation with God. 2. All graces needful for us. 3. Pardon of all our sins. 4. The acceptance of our thanksgivings. And hereby were set forth four sacrifices spiritual, still to be offered by every one of the faithful. 1. Our whole burnt offering of ourselves, of which Rom. 12. 1. 2. Our meat-offering of alms, of which Heb. 13. 16. for this shall be recompensed with all blessings, Psalm 41. 1. 3. Our peace-offering of praise and thanks, Heb. 13. 15. 4. Our sin-offering of contrition of heart, Psalm. 51. 17. so Junius Ainsworth distinguishing the fourth Ainsworth. into a sin-offering, chap. 4. and a trespasse-offering, chap. 5. 15. maketh five sorts of sacrifices: And Brentius saith, that by this variety of sacrifices shas shewed the insufficiency of those sacrifices to expiate sin, because then one sacrifice once onely offered would have sufficed, as is also touched upon. If his offering be a burnt sacrifice of the herd, lot it be a male without blemish, Vers. 3. &c. The word translated burnt sacrifice, in Hebr. is {αβγδ}, ascention, because in burning it the smoke ascended, but because it was wholly burnt by the Greeks, it is properly called an holocaust or whole burnt-offering, touching a male without blemish: see the like before Exod. 12. 5. At the Heh. 10. 1. door of the tabernacle, the like to this see Exod. 29. 10, 11. onely touching this door. If it be further demanded what door it was, Lyranus answereth, the door of the outward Court, where the Priests viewed the beast brought, to see Lyranus. Ainsworth. whether it were fit for sacrifice. But Ainsworth is rather to be preferred herein, affirming, that it was within the court about the place where the altar stood, see for this, chap. 17. 1, 2. and compare them with vers. 6. For in this court the people might come, and here they ate of other offerings also, which they brought, and here the offerer must lay his hands upon his beast, see Exod. 29. 10. with the exposition. His bringing it to this door shewed, that we must come by Christ the door unto God, that we may be accepted by him, and so finally have entrance into his tabernacle in heaven. John 10. 7. Heb. 10. 19. Glos. ordin. And not much unlike to this is that of the ordinary gloss, saying, that the tabernacle setting forth heaven, their coming to the door thereof shewed, that they must be of an heavenly conversation: the interlin. gloss, that we must follow the Apostles doctrine set forth hereby; or the bringing Glos. interlin. Origen. Hom. 1. in Levit. of it to the door, figured out Christs passion without the gate of the city. He shall offer it of his own voluntary will. The Greek, called. and vulgar latin translations have it, for his acceptation, or favourable aceeptation, and the same words are thus rendered, chap. 23. 11. being {αβγδ}, At the door of the tabernacle he shall offer it before the Lord, for his favourable acceptation; that is, that he may favourably accept thereof, being well pleased with the offerer in Christ, he coming in true faith and repentance whereby Abel is said to offer a more pleasing sacrifice then Cain, Heb. 11. 4. and without faith it is impossible to please God. Heb. 11. 6. To this it is alluded, Rom. 12. 1. and when sacrifices brought by the wicked are spoken of, they are said not to be to favourable acceptation. Ierem. 6. 20. And being expounded by acceptation the next vers. answereth fitly to this, it shall be accepted to make atonement for him. And he shall put his hand upon the head, &c. How this was done, and what Vers. 4. words were used, see Exod. 29. 10. It shall be accepted to make atonement for him: for particular sins there were other particular sacrifices, chapter 4. but because we have many other sins, which we cannot particularly number, and which we know not, there is need in all offerings to seek to have an atonement made for all our sins in general, in which regard these words are here used. Before I pass from hence, I will add something more about the saying on of hands upon the head of the beasts, according to divers writers. 1. Hereby the offerer put his sins upon the beast to be born, that is, upon Christ, that he might be exonerated of them. 2. He gave over his right in the beast, which he shewed hereby that he offered Glos. ordin. Osiander. Lyran. Vatablus. Origen. Hom. 1. in Levit. Vers. 5. Maimony in Biath hamikdash. c. 9. willingly unto God. 3. He shewed his thankfulness to God, as from whom he acknowledged, that he received all that he had. 4. Mystically, the hand of discipline, and the bridle of continency laid by the offerer upon himself in subduing his carnal affections was set forth by this Act. And he shall kill the bullock before the Lord, &c.] Maimony saith, that the killing of holy things might be done by strangers: that is, such as are not of Aarons seed, even of the most holy things, whether they be of a particular person, or of the whole congregation. Yet by stranger no private person is to be understood, but some Levite given to help the sons of Aaron in their ministry, Numb. 8. 19. For when the killing of sacrifices is afterwards spoken of, sometime the Priests are said to have done it, and sometime the Levites, and the Priests to have received the blood at their 2 Chron. 29 24 2 Chron. 35. 10, 11. 2 Chron. 30. 17. hands, but never any other person killed it, so that these words, He shall kill the bullock, are thus to be expounded; he, that is, some Levite or Priest, the Septuagint render it, they shall kill; And the Priests Aarons sons shall sprinkle the blood round about the Altar, of the like ceremony in consecrating the Priests and the signification thereof, see before Exod. 29. 16. the Hebrew word signifieth, power on with sprinkling, wherefore the Septuagint render it power on; For the Priest, saith the Hebrew canon, must endeavour Maimonie treat. of sacrifices offering, ch. 4. to receive all the blood, and when he had received it in the bowl, he must sprinkle it with two sprinklings overthwhartly on the north-east horn and on the south-west, that the blood may be found on the four sides of the Altar, and if less blood were received, then would suffice for this, the blood was not sanctified. Maimony. And he shal slay the burnt-offering, and cut it into his pieces. For slay, we must read flay, or take off the skin, as the Hebrew word signifieth, for the Vers. 6. Maimonie of sacrif. ch. 5. killing of it was spoken of before, vers. 5. and this was to be done, and the cutting of it into parts by the Levites or Priests, 1 Chron. 23. 31. 2 Chron. 29. 34. and this was not done, till the blood was sprinkled. Maimony. By this flaying, Origen saith, was figured out the veil of the letter should be taken off in expounding the holy Scriptures; But forsomuch as Christ Origen. was figured out by the sacrifice, that of Osiander is better, hereby was signified Osiander. that Christ should hang naked upon the cross, stripped of all human help, and that of Ainsworth, the mystery of these sacrifices should be Ainsworth. made bare and laid open under the Gospel. And if we shall say, that Christ stripped off his coat, and garments, when he was crucified, was hereby figured out also, the sense will be more full. Some think, that the afflictions of Christ and his Church were thus figured out, and by cutting it into parts as they are compared, Micha 3. 3. and the piercing of his hands and feet are spoken of, Psal. 22. Brentius. For ourselves, who are Gods spiritual sacrifices, the putting off of the old man by us was figured out hereby; pelican. pelican. Ephes. 14. 22. For the cutting of it into his pieces, this was meant of the parts thereof, the shoulders, breasts, feet, and legs, and head, &c. as Maimony noteth, Maimony of meat. offerings, ch. 6. and not of cutting it into smaller pieces, because it is not said, cut it into pieces, but, into his pieces; the called. he shall divide it by the members thereof. The division, saith Maimony, was thus, first, the head was cut off; secondly, the forefeet; thirdly, the hinderfeet; fourthly, the breasts; fifthly, the channel bone of the shoulder, and the neck; sixthly, the chine; seventhly, the rump. The liver was left hanging to the right side, the milt to the left, the heart and lungs on the chine, and the kidneys on the rump. This signified, according to some, that we must examine all our parts, and Glos. Interlin. inward thoughts; according to others, that some should be admitted to anoint the head, some to lean upon the breast, some to wash the feet, and Origen. some to touch but the hem of the garment of Christ, see before Exod. 29. 16. and of the entrails washing, which here followeth, vers. 9. Some will Ainsworth. have the dividing of the word of truth aright, 2 Tim. 2. 15. set forth hereby, and the effect of the word preached, viz. dividing asunder the soul and the spirit, and the joints and marrow, Heb. 4. 12. And the sons of Aaron shall put fire upon the altar and lay the wood in order.] Vers. 7. Chap. 6. 12, 13. It is appointed, that the fire shall burn continually upon the altar, wood being for this purpose laid in order morning and evening. When the first sacrifices were offered, the Lord sent fire to consume them, Chap. 9. 24. and this fire, say the Hebrews, was kept always burning, until the like miracle wrought at the dedication of Solomons Temple, 2 Chron. 7. 1. Cazkuni saith, the fire, which came out from the Lord in the dayes Cazkuni. of Moses, went not up from the brazen altar, until he came into the eternal house, hereby meaning Solomons Temple, in which God promised, that his name should be for ever, 2 Chron. 7. 16. and that fire sent into Solomons Temple went not up from the altar of burnt-offerings, till the time of Manasseh, when the temple was destroyed, and being built again after the captivity, the like fire was sent no more, as is said Talmud Babyl. But when God biddeth here, that they should put fire upon the Altar, the Hebrews say, that common fire is meant, so Maimony and Baal-Hatturim. Maimony of the daily offer. ch. 2. But this seemeth to be against that, Chap. 10. 1. where for using strange fire Nadab and Abihu were destroyed with fire; and therefore Lyranus and Junius are for the holy fire, which first came from God. For the wood putting in order, it was not any wood brought by any particular person, but found at the common charge, as also all salt used in sacrifices, of the order taken about it, see Nehem. 10. 34.& 13. 31. The Hebrewes say, that in the month Ab, answering to our July, it was prepared and brought in, and it was only of the best, and none old or worm-eaten wood; Maimony. And the Priests, Aarons sons shall lay the parts, the head and the fat in order upon the wood, &c.] Of this laying of the parts, Maimony saith thus, the Vers. 8. Maimony treatise of offer. ch. 6. sacrifice being divided, all the parts were brought and laid upon the footstall of the Altar, and salted there, and then laid upon the altar, the sinew, that shrank being taken away and cast upon the ashes in the midst of the altar. Then strewed they all the pieces, that they might sprinkle the Altar with flesh, as with the blood, and gathering them up again, they laid them in order again upon the fire, grounding this strowing of the parts, upon Deut. 12. 27. The Hebrew word here translated fat, is {αβγδ}, so rendered also by the chaldee and Septuagint: but Brentius rendereth it, the trunk, Brentius. or body, caput cum trunco, affirming, that although newer Writers render it fat, yet the most ancient Hebrews translate it, trunk or body, and {αβγδ}, signifieth fat, and it is not probable, that the fat is meant hereby, because that was burned in all sacrifices, whereas this being an holocaust was all to be burnt, except the skin, and therefore no reason to speak particularly of the fat; thus he: and unto this should I have subscribed, but that Chap. 8. 20. this word {αβγδ} is used again, and the head and the parts are name also, so that the trunk cannot be there signified by it. And Ainsworth Ainsworth. noteth, that this word is used only here, and vers. 12. and Chap. 8. 20. being thought to signify the fat caule between the entrails and the midriff. Junius and Vatablus render it the inwards, heart, liver, and lights, which go with the head. They shall lay the parts, the head and the fat, is to be understood, as if he had said, the parts, and the head and the fat, or inwards. For the washing of the inwards, and for these words, an offering of a sweet Vers. 9. savour to the Lord, see Exod. 29. 17, 18. And if his offering be of the flocks, &c.] All things about this other kind Vers. 10. of whole burnt-offering, do so agree with the former, that the one being expounded, the other is withal made plain also. Onely it is here appointed Vers. 11. expressly to be killed on the north side of the altar, touching which in Talmud Babyl. it is said, the morning sacrifice was killed by the north-west Talmud Babyl. horn of the altar, and the evening sacrifice by the north-east horn, and for the manner, the lamb or sheep of the first year,( for when sheep are spoken of, saith Maimony, always sheep of the first year are meant,) was taken and bound upon the ground, his head being placed to the south, and his face to the west, and the slayer stood on the east side with his face to the west. And in the same place were all the sin-offerings killed, Levit. 6. 25. and the trespass offerings, Levit. 7. 1, 2. and all most holy sacrifices, but the light holy things were killed in any part of the Court, as was before noted upon vers. 1, 2. so likewise Maimony. For the figure, that was in this, Hesychius saith, that the bullock was to Hesychius. be offered directly before the Lord, but the sheep on the side of the Altar, to signify, that they, which perfectly keep the Commandements shall directly enter into the Lords presence; but they that abstain onely from evil, set forth by the sheep, enter but by the side. But this cannot hold, seeing as hath been shewed, all the most holy sacrifices were killed on the north side, and therefore the bullock was killed there also, although it be not here so expressed. That of Osiander then is better, that hereby were Osiander. figured out the people under the Old Testament from whom the light was further off, then from those under the New, as the light of the Sun is further from the northern, then the southern parts. Or rather that of the Glos. Ordin. gloss, that the Gentiles farthest from the light were figured out, for whom Christ figured in these sacrifices dyed. The Hebrews say, that hereby was shewed, that judgments should come upon them out of the North, as Jer. 1. 14. wherefore against these the sacrifice was killed on the north side; Rab. Menahem, and Baal hatturim. Brentius will have this to be done, to R. Menahem on Levit. 1. teach them to be far from the idolatries of the Gentiles who worshipped toward the east the Sun rising in the morning, towards the south at noon, and towards the west at night, therefore the Jews must kill their sacrifice in the north. Other figures, to which this is drawn by some, I witting omit, as over-strained. And hitherto of the place where it was killed, now it is added vers. 13. the Priest shall bring and burn it all, whereupon Maimony Vers. 13. Maimony of sacrif. ch. 6. saith, that the wool on the sheeps head, and the beard of the goat and the horns and hoofs and sinews were meant, with the members to which they cleaved, for they were all together burned. And if his sacrifice be of fowles, then he shall bring turtle doves, or young pigeons, Vers. 14. &c. The Hebrews observe, that the turtles brought must be old, the feathers waxing golden coloured, and the pigeons young, otherwise they are Psal. 68. 14. unlawful, and although no sex or blemish be spoken of touching fowles, yet they say, if they have any great blemish, that is, want an eye or a foot, they may not be brought; Maimony. For pigeons are, sons of a dove, Hebr. but luke. 2. 24. translated young pigeons, and this was a sacrifice for the poor, who were not able to bring a beast, Chap. 5. 7.& 12. 8. wherefore the Congregation never offered fowl, saith Maimony. Amongst the fowles these two sorts only are chosen, because they do most aptly figure out Christ, and his faithful people, upon him the Holy Ghost came down Matth. 3. in the likeness of a dove; and thine eyes are like turtles eyes, it is said of him Cantic. 1. 14. so Isidor. He was innocent, clean, chased, and mourned for Isidor. the sins and miseries of men, according to the conditions of these fowles. And the faithful are often compared to them, Matth. 10. 16. Esay 38. 14. Chap. 59. 11.& 60. 8. Ezech. 7. 16. Hos. 11. 11. Psal. 74. 19. Fowles, saith Hesychius, set forth the heavenly minded; and the turtle and pigeon, spiritual wisdom and simplicity, because the turtle is said to know her time, Jer. 8. And the Priest shall bring it to the Altar and wring off his head, and burn it on the altar, &c.] The manner of it, say the rabbins, was thus, the Priest Vers. 15. going up by the footstal of the altar, fetched a compass to the southeast horn, and there wrung off the head, first wringing it about and cutting it Maimony of sacrif. offering, chap. 6. with his nail, that it might bleed the better, to signify which the word {αβγδ}, translated by the Septuag. cut with the nail, is used, being not found in any other place beside, but Chap. 5. 8. having thus done, he took the head from the body there, for if it were not divided it was not lawful: then wrung he out the blood of the head and of the body by the side of the altar, and so returning to the southeast horn again, he rubbed the head with Vers. 16. salt, and put it upon the fire, then the feathers being plucked off the body, and the crop and entrails taken out, he divided it but not quiter asunder, nor Vers. 17. with a knife, for that was unlawful, but with his hand, and having rubbed it with salt, he put that upon the fire also. Thus for a burnt-offering, but for a sin-offering, the head might not be divided from the body, Chap. 5. 8. the reason of which see there. This sacrifice of fowles being of little price was ordained for the poor, as hath been partly touched already, and it is spoken of as the sacrifice of a bullock or sheep, a sacrifice of a sweet smelling savour to the Lord, for the comfort of the poor, that are not able to bring a greater. Here is no difference of sex spoken of, because in fowls that is hardly known. For the wringing off the head, Brentius saith, that it was by stretching The Mystery. it backward, and then the Priest with his nail pierced the throat, that the blood might all run out, and at that breach made the crop was plucked out, and the entrails, the head being not plucked from the body at all, to show, that although Christ our head had his blood shed and dyed, yet he was not hereby separated from his body the Church, but reviving again he always continueth inseparable from his Church, in his wonderful great love and care over her. This, howsoever it be excellent, and may have place afterwards, Levit. 5. 8. yet here it cannot, forsomuch as the head was here divided, as hath been shewed, although pelican and others concur in the contrary opinion with Brentius. Here the head divided and offered first then shewed the suffering of Christ our head, who should die first for the Gospel which he preached, and so be offered up, and then the body laid upon the fire, shewed the offering up by death for the same cause, of his body the Church, for all that will live godly must suffer persecution. For the feathers plucking off, and the crop and entrails plucking out, and casting eastward to the place of the ashes, this was done because the feathers were not fit to burn, and the inwards were full of filth, whereas our sacrifice Christ set forth hereby was pure and free from all corruption. The mystery herein was to show, that a sacrifice of rapine cannot please God, in that the feathers were cast away, wherewith they flew to get their food from others, so Lyranus; and by casting the garbage into a place eastward Lyranus. towards the going out of the sanctuary, was shewed, that they should not worship that way to the Sun rising, as the heathen. For the holy of holies was for this cause also placed westward, but the upper end of our Churches is now again placed eastward, to show, that the Ordinances by Moses are abrogated, so Brentius. But Hesychius by the feathers and garbage Brentius. understandeth pride lifting up to things over high, and the puffing up by knowledge, both which must be cast away in him, that will be a clean sacrifice to God. For the cleaving of it with the wings, but not dividing it, that it might be most spreading, this shewed, how Christ defendeth his Church under the wings of his protection, and that not a bone of him Ainsworth. should be broken, &c. according to the conjectures of divers. The Ordinary gloss will have the casting of the feathers and garbage eastward to gloss Ordin. be done, to put them in mind of Adams fall, when he was placed eastward. CHAP. II. ANd when any will offer a meat-offering to the Lord, his offering shall be of Vers. 1. fine flower, and he shall pour oil upon it, &c.] Because when any burnt-offering of beasts was brought, a meat-offering must be brought also, Num. 15. before he cometh to speak of other sacrifices, the Lord here sheweth, what meat-offerings he would have brought. In Hebrew it is called mincah, Brentius. signifying a gift, coming either of hincah, to bring, or to offer, or of hiniah, to recreate or to pacify, so Brentius. By this word any gift or present brought to God or man is set forth; as Gen. 4. 3, 4. 1 Sam. 10. 27. but more especially a sacrifice of things without life, as of the fruits of the earth, the chief whereof was Wheat, but we render it by a general name, a meat-offering, because most of it was eaten by the Priests, who had little benefit else of the whole burnt sacrifices. The meat-offerings here described are of five sorts: 1. Of flower, vers. 1. 2. Of cakes baked in the oven, vers. 4. 3. Of cakes baked in a pan, vers. 5. 4. Of that which is fried in a pan, vers. 7. 5. Of whole green corn, vers. 14. Afterwards, Chap. 5. 11. another meat-offering for sin made by a poor man is described, of fine flower without oil or frankincense: 7. The meat-offering of the high priest every day, being flower baked in a pan with oil, which was wholly burnt. Chap. 6. 20. 8. The meat-offering of consecration of the Priests, Exod. 29. 23. Levit 8. 26. 9. The meat-offering of jealousy being of barley meal, Numb. 5. 15. Besides these there were other meat-offering of the congregation; as, 1. a sheaf of their first ripe fruits, Lev. 23. 10, 11, 12. 2. two loaves, vers. 17. 3. twelve cakes of showbread, Levit. 24 5. but none of these twelve cakes were burned, but were the Priests portion. 4. the meat-offering with the daily sacrifice of the lamb morning and evening, Exod. 29. 40. That which is rendered here, if any shall offer, in Hebr. is, if a soul shall offer; it being ordinary by soul, to understand man. That of Hesychius, saying, that it is anima, Hesychius. because the gentle, animalis homo, perceived not the things of God, is over-curious. Vatablus thinketh more particularly, that a private man is meant. Cajetan, a woman. Rickelius, that a man should offer from his heart and soul, &c. What quantity of flower must be brought, is not expressed here, nor yet of oil, or frankincense. But the least quantity was the tenth part of an Ephah, Chap. 5. 11.& 6. 20. that is, an Homer, Exod. 16. 36. the greatest, as many tenth parts as the offerer pleased, that offered voluntarily, but in other meat-offerings the quantity is set down, one tenth part, neither more nor less, saith Maimony, viz. if it were offered Maimony treatise of sacrif. ch. 12. for sin, in jealousy, for consecration, or if it were the sheaf-offering, the high Priests continual offering, or the offering of consecration of the priest, and the oil, he saith, was a log or half pint to a tenth part of an ephah, Levit. 14. 10. and the frankincense, and handful to the whole meat-offering, how great soever it was, if of 60 tenth parts, for this was the greatest quantity brought at any time in one vessel. For the manner, it was thus, first oil was put in, then the flower upon it, and oil again upon that, which being all mingled together, it was put out into a ministering vessel, and then the rest of the oil was powred on, and upon all this the frankincense. But Solomon Jarchi saith, that the frankincense was put onely upon one part Sol. Jarchi. of it on the one side. And as the flower must be of the best, so must the oil also, and not having any ill smell. Of all this one handful only is to be Vers. 2, 3. taken by the priest and offered upon the fire, the remainder going to the priests. This was done thus, the Priest carried it to the Altar, and brought it to the south-west horn, then putting the frankincense to one side, he took out an handful of the foresaid mixture, and put it in another ministering vessel, and gathering up all the frankincense, he put it upon that handful, and Maimony of offer. sacrif. c. 13. then put it out together upon the fire; Maimony. and the Priest shall burn the memorial of it,] That is, the handful with the frankincense, that God may remember his covenant with his faithful people, and graciously accept of the offerer, in regard of which name, memorial, it is said, Psal. 20. 4. He remember all thy meat-offerings, it is a thing most holy. Hebr. holinesse of holinesses; hereby the rabbis distinguish this and such like sacrifices from others, which they call the light holy, as was before touched, Chap. 1. vers. 1. For the mystery of this sacrifice, it is not unaptly held to figure out The Mystery. Christ, the faithful, and their prayers and devotions. For Christ is spoken of, as offered instead of the mincah, or meat-offerings, Heb. 10. 5, 8, 9. spoken of Psal. 40. sacrifices and oblations, Hebr. mincah, thou wouldest not, but a body hast thou prepared me; and therefore, he being come, these offerings Ephes. 5. 2. ceased, as was prophesied, Dan. 9. 27. and he is said to be an oblation of a sweet smelling savour. And Christ, saith Osiander, was well set forth by Osiander. Wheat making bread, for he is the bread of life; and by oil for the oil of gladness, that is, the Spirit, with which he was anointed above his fellowes; Psal. 45. and by frankincense, for the sweetness of his prayers and mediation with God for us. Ainsworth saith, that the flower of Wheat did set Ainsworth. forth Christ pure and free from all bran of corruption. Touching the faithful, the Wheat flower did well set forth them also, because they subject themselves to the Lord to be macerated and ground with afflictions, and the oil because of the Spirit, of which they partake, and the frankincense Junii Analys. for their acceptance before God in Christ, as sweet incense, so Junius; see for this last Cantic. 3. 6. Jer. 6. 20. Ephes. 5. 2. Rom. 12. 1. But Ainsworth will have the Wheat flower to signify the purity of the faithful in Christ. Isidor by the Wheat flower understandeth the Church gathered of many Isidor. persons, as that of many grains. Lastly, the graces and devotions of the faithful were figured out hereby, knowledge by flower, saith Hesychius; alms deeds by oil, and frankincense by prayers, because as Wheat flower is the first thing here name, Hesychius. with which the offerer must come, so the first, whereby a sinner cometh to God, is knowledge; and for prayers and alms, it is said to Cornelius of them, as of a sacrifice, thy prayers and alms are come in remembrance before Act. 10. the Lord. And the virtues of frankincense, saith he, are such, that they may most aptly set forth prayer, for the Physitians use it against the inward passions of the mind, and to cure the wounds of the eyes, and by the sume thereof the tears of the eyes are restrained, so by prayer a man is freed from inward troubles, and sin the disease of the eye of the mind is cured. For if any man be sick, the prayer of the faithful shall heal him, and if he james 5. 16. hath committed sin, it shall be forgiven him, thus he. But Ainsworth understandeth onely prayers and almsdeeds, which are Ainsworth. likened unto the mincha, and the incense therein, Psalm. 141. 3. Mal. 1. 10, 11, Heb. 13. 16. Phil. 4. 18. so that grenerally both these were figured out here, and particularly knowledge, almsdeeds and prayers; by the parts, fine flower, oil, and frankincense, whereas the poor mans meat-offering wanted oil and frankincense, chap. 5. 11. is shewed, that the chief thing required in every one is inward illumination and faith, yea even in the poorest, that have not wherewithal to express it by good works, and in the dullest, that know not how to utter themselves in prayer. Whereas an handful onely of the oiled flower must be offered, but all Hesychius. the frankincense, this shewed, that the knowledge of God must be comprehended by faith, which is the measure, or else it is not acceptable, for Heb. 11 6. without faith it is impossible to please him; and therefore all, which is more then this handful, that is, in infidelity is unacceptable, and the like may be said of alms, because this handful was of flower mingled with oil. And again, knowledge is here but in part, and therefore an handful onely is taken, hereafter there shall be a greater measure, for we shall know 1 Cor. 13. as we are known, and that the knowledge of God under the Gospel is meant by this sacrifice appeareth, because it is called a sweet smelling savour unto God, 2 Cor. 2. 14. as this offering here is. All the frankincense 1 Thess. 5. 17. is offered, to show that we must always be praying and giving of thanks, so Hesychius. According to this last the ordinary gloss agreeth with Hefychius, saying, it was hereby signified, that our knowledge and love are Glos. ordin. here but in part, but pray we must always. Brentius by the handful onely offered understandeth Christ and his faithful members remaining still, although they suffer: for there is but a little consumed of these sacrifices, the rest remaining still to the Priests. And this was the mystical reason, but because the Priests were to be maintained by the altar, there was for the present a respect had unto them in reserving the residue, whereas it is said, He shall take an handful, this is by Hesychius referred to the offerer, Hesychius. which is not improbable, because the Priest is next spoken of, as offering it upon the altar, the offerer then took it out, and the Priest receiving from him offered it. Josephus saith, that one dram was sufficient to be offered Josephus. for an handful. And as this was a memorial, so is Christ sitting at the right hand of God and making intercession for us, a memorial unto the father, that he may be mindful of us and bless us. Touching the remainder, it must be Aarons and his sons, that is, the Priests in general to be eaten by them, their sons and their daughters, chap. 10. 14. and by their bought servants also, Levit. 22. 11. Yea although any of their sons had a blemish, so as that he might not offer sacrifice, yet he might eat of it, chapter 21. 21. But if any were unclean, he might not eat it, chap. 22. 5, 6. nor any lay person or stranger, chap. 22 12, 13. But of some sacrifices the males onely might eat, chap. 6. 18. and not all the Priests children indifferently. By this remainder going to Aaron and his sons, as being most holy, Hesychius Hesychius. understandeth all the treasures of knowledge hide in Christ in heaven, who was figured out by Aaron, which are now hidden from us, but shall afterwards be revealed. And if thou bring an oblation of a meat-offering baked in the oven, it shall be an Vers. 4. unleavened cake, o● &c.] There were 3 ways of preparing the meat-offering, when the flower by the offerer was willed to be made into some mass for that purpose. 1. By baking in the oven. 2. By baking in a pan, Hebr. {αβγδ}, which is a pan to fry in, not hollow but plain, being like a Vers. 5. pair of tongs broad at the end, wherewith wafers are made. 3. By baking in a pan, Hebr. {αβγδ}, that is, a pan hollow, so Brentius, calling the first Brentius. Maimonie of sacrifice ch. 13. sartago, and the second craticula or cacabus. But Maimony saith, that the difference between these two was, that the first was flat and smooth, whereupon things stiff and hard were baked, but the second had a lip about it, so that soft things being put in could not run out. And both these were in the court, and the oven to bake in was of mettal, whereby we may gather that the one was a flat plate and the other a frying-pan, as in our translation. The manner of making all these sorts of caks, wafers or fried things was thus for cakes, the flower being the tenth part of an Ephah was mingled with oil, and tempered with warm water put to, and then being made into ten cakes they were baked, and so broken into pieces and offered: for w●fers, they were made of flower and warm water onely, and after the baking, anointed with oil again and again, till the oil being a log or half a pint to the tenth part of an Ephah was all spent. And for this the corn was ground and the flower sifted out, before it was brought to the santhere the cakes were made, so Maimony. The dividing into pieces was by ctuary, but cutting one into two, and then cutting them again into four, &c. For the mystery, some referring all to Christ will have his birth figured The mystery. out by the baked in the oven, his cross and passions by the baked in a frying-pan, and his death and burial by that fried upon a gridiron, for thus Hesychius Hesychius. distinguishes these. Some referring them to the faithful expound them of the divers ways of afflicting themselves by repentance, as Origen, Origen. pelican. or of the divers ways of suffering death in the time of persecution, as pelican. Others refer them to divers sorts of the faithful, the baked in the oven to doctors in the Schools, the baked on the pan to Preachers in the pulpit, and the baked in the frying pan to confessors of the faith. Gloss. Ordin. and some hold onely, that these divers ways are mentioned, because Glos. ordin. they were in use, that every man might offer of the one sort or the other, which liked him best. so Junius. I prefer that of pelican, holding Iunius. that the divers sorts of sufferings both in Christ and his members were set forth hereby, being cruelly used by persecutors, but made the more grateful unto God hereby. For the quantity offered of any of these, it was the same that was before said, viz. an handful of the pieces, and the manner Vers. 9. 10. was the same that was in offering the oiled flower, and the priests had the remainder. Here next follow general rules. 1. Against leaven, no meat-offering shall Vers. 11. be made with leaven. Why leaven must not be in the sacrifices was shewed before, Exod. 29. 2. and chap. 12. 8. viz. to figure out Christ free from all corruption, and that we should not have in us the leaven of maliciousness, and as Calvin hath it, that in teaching the will of God, nothing 1 Cor. 5. 8. Calvin. strange or devised by man should be mingled with it, but the pure word of God, that corrupt doctrine is meant by leaven appeareth, because it is said, take heed of the leaven of the Pharisees. Lastly, all unleavened things put them in mind of their coming out of Egypt, yet this rule is not so general, but in some sacrifices leaven was used, as in peace-offerings, chapter 7. 13. and in the first fruits offering, chap. 23. 17. and if it be demanded what was the reason hereof? Some answer, that it is not meant that it should he burned contrary to this rule, but to be eaten by the Priests with the flesh: so Origen, Lyranus, pelican, &c. But the words seem plainly to imply, that part of it was to be burnt, as well as of the unleavened, see chap. 23. 17, 18. And the Hebrew doctors say that it was burned, for the offerer brought 20 tenths of an Ephah, saith Maimony, and of these ten Maimonie of sacrif. ch. 9. Sect. 17. were made into 10 caks leavened, and 10 into 30 caks unleavened; 10 baked in the oven, 10 in a pan, 10 in a frying-pan, and then the Priest took four of them, of each for one, &c. But why doth the Lord thus prescribe contrary things in his worship? As leaven doth sometime signify evil, so it doth also good, as Matthew, 13. 33. and therefore to set this forth it is prescribed in some sacrifices, Leavened bread offered sometime. there being still with leavened bread, unleavened offered also, that we might remember, as to avoid and be free from evil, so to be qualified with good, when we come to worship God. The leaven then in a good sense Why. setteth forth the spirit working secretly in the heart in the preaching of the word, and seasoning the whole man, so Borrheus. It may also be taken for Borrheus. an intimation, that we should prepare ourselves to Gods worship; so Junius and Ainsworth, or that God accepteth of us in Christ in the service, Iunius. which we do from our hearts unto him, although mixed with the leaven of infirmities in us, as Ainsworth. Ainsworth. Origen will have it meant of human learning, which should not commonly Origen. be mixed with our preaching, but yet of some parts of human learning, as of grammar, rhetoric, &c. he saith there is use to be made; but this is strained. The second general rule is, that no honey should be burnt in sacrifice, Honey not to be offered. that is, because, as Calvin saith, honey boiled is for bread like unto leaven leavening it, so also Junius. Honey is sweet indeed in the taste, but much Calvin. Junius. of it being eaten, it turneth into bitterness and choler, wherefore as unapt to figure out Christ it must not be offered, for he the more he is fed upon by faith, is the more sweet to the soul, so Osiander. Honey also may set Osiander. Baal-Hatturim. Euripid. in Iphigen. R. Elias. R. Sol. Iarch. pelican. Ainsworth. forth carnal concupiscence which is sweet, so Baal-Hatturim: and being thus applied to Christ, the not offering it shewed that there was no evil lust in him. And it is to be noted, that the heathen offered leaven and hony in their sacrifices, Euripides. Rab. Elias will have pride signified hereby, because being boiled it riseth up into froth R. Sol. Jarchi saith, that by honey all sweet fruit is signified, none of which must be offered. pelican and the ordinary gloss will have pleasure set forth hereby, with which God is not pleased. And it may be noted that honey is contrary to leaven, this being sweet, that sour, to show then that no extremity either of grief which is as leaven, nor of delight in worldly things must be in the faithful, but a moderation in all, both these are forbidden. Before the next general rule, which is that salt shall be in all offerings, Vers. 12. v. 13. It is inserted as an exception to the rules before going. For the oblation of the first fruits, ye shall offer them to the Lord, but they shall be burnt on the altar for a sweet savour. Or more agreeably to the Hebrew, ye shall offer them an offering of first fruits to the Lord. it being meant that honey and leaven might be offered amongst the first fruits, notwithstanding the foregoing Rab. Sol. jarchi. prohibition: thus it is commonly understood, and Sol. Jarchi touching honey, saith hereupon, the first fruits of honey, as of figs and dates, which are all sweet. For leaven see chap. 23. 17. for honey, 1 Chron. 31. 5. whereas it is added, they shall not be burnt, &c. but chapter 23. 17. burningis spoken of, the rabbis say, as a sweet savour to the Lord they may not be Maimony in Issurei Misbeach. burnt but as wood; but this is frivolous, for so much as there it is said also for a sweet savour. It is better therefore to hold that they were not commonly as leaven to be burned, but rarely in some particular sacrifice, wherein they shall be appointed. The first fruits of these should be brought as well as of other things, but of none of them offerings upon the altar should be commonly made; onely they should be for the maintenance of the Priests. Now followeth the third rule, every oblation of thy meat-offering shalt thou Vers. 13. season with salt, neither shalt thou let the salt of the covenant of thy God be lacking, &c. Here salt is appointed to be in all sacrifices, and it is called salt of the covenant, because the covenant betwixt God and his people is everlasting, for in this sense a covenant of salt is spoken of, Numbers, 18. 19: 2 Chronicles 13. 5. Salt serveth to keep things from corrupting, and maketh meate savoury, and therefore was necessary for sacrifices, that must be most uncorrupt, and to set forth the uncorruptible stability of Gods covenant with his people. The Hebrewes say that, because Maimony in Issurei Misbeach chap. 5. salt is spoken of here three times, they used to salt their sacrifices thrice. 1. In the salt-chamber the skins. 2. Upon the footstall of the altar, the pieces. 3. On the top of the Altar, the handful of the meat-offering, and the frankincense, and the burnt-offerings of fowles. And because of this charge, they were careful to salt all things well, except the blood, the wine and the wood. Salt and wood were provided at the common charge. Maimony. Of this ordinance of salting sacrifices the Lord saith, have salt in yourselves, and peace one with another, and every one shall be salted with fire, whereby Marc. 9. 50. Iunius. is intimated, that by salt grace is to be understood, which suffereth us not to corrupt by sin. And because Matthew 5. 13. it is said, ye are the salt of the earth; salt also setteth forth the preacher of the truth. If we will gloss interlin. pelican. be acceptable sacrifices to God, as Romans 12. 1. we must always have grace in us, and the true doctrine of Gods holy Word, for hereby we are purged and seasoned for him, as meat for us by salt; and all service, and worship done to God must be according to his Word, which is as salt seasoning it: so Calvin. To show how distasteful the state of a man is before God, till he is by grace regenerated, the unregenerated are likened to a child new born and not salted, Ezechiel 16. 4. Osiander Osiander. Lorinus. will have Christ figured out hereby, who seasoneth us all. Lorinus will have our fellowship with God set forth, and the salt of baptism, and the immaculate conception of the Virgin Mary. But these are fantasies; that of Brentius may be taken in here, salt setteth forth faith, by which all our service done to God is made acceptable; and because dead bodies are preserved hereby from corrupting our incorruptible estate to come, and resurrection was figured out hereby. The last sort of meat-offerings here spoken of is of corn beaten out of Vers. 14. the full ears of the first fruits, the words are green ears of corn dried by the fire, even corn beaten out of full ears; Calvin and Ainsworth render it ground corn of the full ear. The Hebrew word {αβγδ} saith Solom. Jarchi R. Sol. jarchi Caldaeus. Tremel. signifieth breaking or grinding with a mill. And therefore the called. rendereth it broken grains: so likewise Tremelius. But Brentius according to translation hath gratia excussa, holding that the grains of corn were offered whole. And the Hebrew doctors upon the Law of the meat-offering of first fruits, chapter 23. 10. writ thus. At the time of the Passeover, when barley in that country began to be ripe,( for their barley was ripe before their wheat; so the called. upon Ruth, 1. 22. Ruth came to Bethlehem in the beginning of barley harvest,) saith in the beginning of the Passeover, and upon that day the sons of Israel began to reap the sheaf of the wave-offering, which was of barley. And Ruth 2. 22. the barley harvest is set before the wheat harvest, as in Egypt the barley was eared before the wheat or rye, Exodus 9. 11. the wheat harvest was long after, at the feast of Pentecost, Exodus 34. 22. At the time of the Passeover therefore, when barley waxed ript, the 16. day of the month, Nisan or Abib,( for they were both one, the one name being chaldee, and the other Hebrew, as I have shewed upon Exodus 12. 2.) Although it were a Sabbath, in the evening the messengers of the Synedrion went out, and all the Cities about Jerusalem came together for the greater solemnity: the three men reaped three Seahs, that is, an Ephah, or bushel of barley, when it was dark, and brought it into the Court yard of the Sanctuary, there threshing it, and fanning it. Then they took a tenth part, and put it in the fire, as it is written, Leviticus, 2. 14. green ears of corn parched by the fire, corn beaten out of the full ear, this is spoken of the meat-offering of the sheaf onely. And after they have parched it, they spread it in the Court yard, that the wind might blow upon it, then they ground the three seahs, and took out of Maimony in Tamedin. ch. 7. Talmud Babyl. in Menachoth chap. 10. all a tenth part, and that is waved, and the residue is redeemed and may bee eaten by any man, and oil and frankincense, as is here prescribed, being put to, it is waved, and part with the frankincense after this burned, and the residue of this is eaten by the Priests, so Maimony, and Talumd Babyl. Thus the first fruits offering of the Congregation is described, of which R. Menahem. Rab. Menahem. and R. Solom. Jarchi say, it is here spoken briefly, there more largely. But this is against our distinction of meat-offerings made before upon R. Sol. jarchi. verse 1. and against the words and scope of this place; for it is said, If thou offer a meat-offering of thy first fruits, it being put to the will of the offerer, as all other meat-offerings before mentioned in this Chapter the first, whereas one meat-offering of all the Congregation, Chapter 23: 10. must necessary be made. It is doubtless then meant of a free will offering of a particular person, but by green ears of corn happily was meant a sheaf or sheaves, as is said of the offering of the Congregation as much at the least as might make the tenth part of an Ephah or an whole Ephah, if the officer would, and therefore the word is rendered sheaf or omer, chap. 23. There bee three sorts of first fruits, saith Lyranus. First, of green Lyranus. ears of corn, that is of Barley offered the second day of the Passeover. Secondly, of other corn, that is, wheat offered at the Pentecost. Levit. 23. Exod. 23. 16. Thirdly, of all fruits, when all were gathered in at the Feast of tabernacles. And Brentius addeth a fourth brought in a basket, Deuteronomy 26. 2. Brentius. what was brought for first fruits in general, see upon Exodus 22. 29. and what is signified hereby Brentius will have Christ signified by these first fruits intimated in this saying, unless a grain of corn being cast into the ground death, it remaineth alone, John 12. 14. but if it death it bringeth much fruit, for he was the grain offered here, and bringing much fruit unto us all. And he is said by the Apostle to be the first fruits of them that sleep. he was parched, threshed, and put in the fire, when he suffered for us, and the frankincense of his cries and prayers in his passions were a most sweet smelling savour to the Father. CHAP. III. IF his oblation be a sacrifice of peace-offering, if it be of the herd, it shall be without Vers. 1. blemish. After the whole burnt-offerings, chap. 1. and their appurtenances, meat-offerings, chap. 2. here follow other sacrifices of beasts, whereof part was offered, and part went to the Priest, and part to the offerer, and they are called peace-offerings {αβγδ}, because they never offered in way of thanksgiving for peace and prosperity, and sometimes upon vow, comfort and peace and good desired being obtained of the Lord as may be gathered, chap. 7. 12, 16. or voluntarily. Because the word Brentius. {αβγδ} here used signifieth not onely to pacify, but also to render or restore to wish health, or to perfect and consummate( because he that rendereth what he oweth, or hath perfected a work undertaken, hath peace) a divers reason, saith Brentius, is rendered by divers of the name of this sacrifice. The Greek calleth it the sacrifice of salvation, others the sacrifice of retribution or thankfulness, and some a perfecting sacrifice. Some R. Sol. Iarch. of the Hebrews will have it called a peace-offering, because either peace was hereby obtained to the world, or because as in peace here was a quiet division made to each one his part, to God, to the Priest and the Offerer, as chap. 7. The chaldee calleth it the sacrifice of the sanctified, because although common persons might eat of it, yet none but the clean might upon pain of death, chap. 7. 20. and this Brentius prefereth, calling it the sacrifice of the saints. But the first reason is without exception, they were gifts vowed or rendered Lyranus. in way of thankfulness, which being done, a man had peace to God ward, so likewise Lyranus, Junius, Osiand. Calvin rendereth it sacrifice of Calvin. prosperities, as brought in way of thankfulness therefore, which differeth not much from this. And these sacrifices were of these which as it hath been shewed before, the Hebrewes called light holy sacrifices, because they might be eaten of by any clean person. As the burnt-offerings, chap. 1. set forth Ainsworth. chap. 2. Christ sanctifying us, so the peace-offering did set forth both Christ bringing peace with God unto us, and our Praise offering unto God therefore. Hesychius distinguishing the sacrifices hitherto spoken of into two, the Hesychius. burnt-offering with the appurtenance, the mincah, and the peace-offering, because in the first all was offered upon the Altar, but in this the fat onely, will have the perfect to be meant by that, who give themselves wholly to the service of God, but others by this, who with a good heart serve God also, but in a secular and married estate. But touching the divers things in Christ set forth by divers sorts of sacrifices, I rest in that which hath been already said, chap. 1. v. 1. The peace-offerings here described agreed in many things with the burnt-offering before spoken of, and therefore touching that wherein they agree, I will add nothing here but onely touching their differences. 1. There a male onely must be offered, here either male or female. Because as Brentius hath it, Brentius. Christ and his Church consisting both of men and women are set forth hereby. One kind of sacrifice before described might have sufficed to set forth Christ and his Church, but because women hearing of the males onely there appointed, as worthy to be offered to God might be discouraged: Here another sacrifice is instituted of males or females, Christ being most properly meant in the first, and Christ together with his Church in this, it being hereby intimated, that women who are faithful, are members of the true Church of God as well as men, and shall together with them be accepted 1 Pet. 3. 7. of into his heavenly kingdom. And he further addeth, that the Egyptians as Herodotus saith, never sacrificed a female bullock, and therefore a respect might herein be had to the drawing of them from their idolatrous sacrifices. Ainsworth will have it hereby understood, that in Christ there is neither male, or female, but all are one in him, and that not onely Christs sacrificing Ainsworth. Gal. 3. 28. of himself is acceptable to the Father, but ours also through him, Heb. 13. 15. Lyranus saith, that because this was not so perfect as the former Lyranus. kind of sacrifice, but part onely of it was offered, it was indifferent, whether it were a male or female which is less perfect. He sychius saith, that hereby was signified, that although women attain not to such Hesychius. perfection of wisdom and understanding as men, set forth by the exclusion of the female out of the whole burnt-offering, yet they must as well as men serve God and fear him, if they will be accepted by him. For all these reasons, and for this last specially, as I take it, was it thus ordained. Without blemish. Of this enough before, Exodus, 12. 5. but onely Levit. 22. 23. that it may here be further added a redundancy in a beast, or a defect, if it wanted tail, or ear or, any member, it was blemished, but the want of such a member did not blemish it for any sacrifice but onely for this kind, wherein the tail of the sheep must be offered, v. 9. And if the beast had touched any unclean thing, as Leviticus, 11. it was unclean and unlawful for sacrifice. The second difference is, that there all the parts, and all the fat must be offered, but here the fat onely of the inwards, the kidneys and the fat upon them, and the caule of the liver must be offered; and Comestor saith, according Vers. 3, 4, 5. Comest. Scholast. histor. to some, the tongue peradventure, saith he, cleaving to some of the inwards, but here is no such matter. Of the signification of these, see before, Exod. 29. 13. But hereafter the fat upon the kidneys spoken of, it is added, which is vpon the flanks. The rabbis say, this was a distinct fat from the former growing upon the roots of the thighs on the fore part, and Maimony of forbidden meats, chap. 7. Sol. jarchi. the Septuagint and chaldee render it upon the thighs; The sons of Aaron shall burn it upon the Altar, upon the burnt sacrifice; that is, as Sol. Jarchi noteth, after the daily burnt sacrifice, for no offering was to be made before that. It being hereby intimated that in Christ figured out by the daily sacrifice all our praises and prayers are accepted, and not without him. The manner of this sacrifice offering, saith Maimony, was thus; the Priest having Maimony of sacrif. chap. 9. killed the bullock and sprinkled the blood, flayed it, and cut it into his parts, and then taking out the right shoulder& the breast from the rest, ch. 7. 30. he put the fat and both these into the offerers hands, laying on the kidneys and the cawl of the liver last, then putting his hands under the hands of the offerer, he waved it on the East side together with one cake of ten that was brought for a meat-offering. Then he took the fat and kidneys, and cawl, and salted and burned them, and the breast, shoulder and cake waved for himself, the rest of the parts and cakes going to the offerer, to be eaten by him and his company. If two or more joined together in offering, one onely waved for all, and if a woman brought a sacrifice, she Levit. 7. 15. waved not, but the Priest for her. Yet she waved in the offering of jealousy, and of a Nazarite. For the manner of waving with the offerers Numb. 5. Numb. 6. hands, see somewhat before, Exod. 29. 24. why all the fat within the beast must always be offered upon the Altar, Exod. 29. 13. and of the shoulder and breast, Exod. 29. 27. But as the Priests had their part, saith Brentius, so the lay man offering had his part in this sacrifice also, of which any man might eat that was clean, to show that although the laity had no part in other sacrifices, but the Priests onely, yet all the godly and faithful amongst them had part in God, and in the grace of Christ, as well as the Priests. A third difference is betwixt the peace-offering of a bullock and of a lamb, besides the fat and kidneys, the rump of the lamb must be burnt also: Vers. 9. see the like, Exod. 29. 22. A fourth difference is, here it is said, it is the food of the offering made by fire, but touching the other, it is an offering made by fire, verse, 5. Vers. 11. But by this phrase is nothing else meant, but that God accounted this thus burnt upon the Altar, as his food or bread as the word signifieth, and so it is called, Numb. 28. 2. Ezech. 44. 7. Levit. 21. 6. 8. 17. Levit. 21. 22. because it was offered to God being set upon his altar as upon his table. The vulgar latin rendereth it food of the fire, Vatablus bibarium sacrificium. A fifth difference is there were fowles offered, but here not, onely of the herd or of the flock must the offering be, the reason was, because the offering Lyranus. was to be divided, and birds were too small for this purpose, Genesis, 15. 10. Lastly, it is added, All the fat is the Lords, it is a perpetual statute throughout Vers. 16. 17. your generations, ye shall eat neither fat nor blood. blood was forbidden before, Gen. 9. 4. but here fat also, that is, such fat as groweth in the inward parts before spoken of, not that which is joined to the flesh, neither was it meant of the fat of all the beasts without exception, but onely of these kinds of clean beasts, which were for sacrifice of other clean beasts they might eat the fat, as well as the flesh; so Maimony, adding further that the fat of the rump of the heart, and within the kidneys might be Maimonie of forbidden meats, ch. 7. eaten, and touching blood, it is the blood of beasts and fowls onely, which is forbidden, Levit. 7. 26. not of fishes or locusts, but who maketh any use of such blood, besides the Text proveth it not. This forbidding of blood and fat to be eaten by man, viz. such as was offered in sacrifice and called the Lords bread or meat, did mystically figure out, that we have no communion with the Lord in the work of our redemption or sanctification, but that they are onely from him, as Eph. 1. 7. 1 Cor. 1. 30. Ephes. 5. 26. Heb. 10 10. so Ainsworth, because eating and drinking signifieth Ainsworth. communion, 1 Cor. 10. 16, 17. 1 Cor. 11. 24. They were also forbidden these, saith Lyranus, because the heathen did drink the blood and Lyran. eat the fat of their sacrifices, as is partly touched, Deut. 32. 38. by their blood drinking professing that they had their life and the fat eating, their sustentation from God. If it be demanded, what they did with the fat of these clean beasts killed for their private use, if they might not eat it? Saint Augustine answereth, that it is not meant of all beasts in general, Augustine. whether they were sacrificed or not, but onely of those, that were brought for sacrifices, of the flesh of some of them the Priests and the offerers might eat, but it was altogether unlawful to eat of any of the fat before spoken of, but if they were not sacrifices, but killed for their private use, they might eat of this fat. And this is cited and followed by Willet. But Tostatus, Junius, Tremellius and others hold, that this fat of any ox, sheep or goat was altogether unlawful to be eaten, and the text may seem to be plain for it, Levit. 7. 23, 25. And here having pronounced all the fat of the sacrifices to be the Lords, this is added as another injunction, not to eat blood or fat in all their habitations, that is not onely, when they came to Jerusalem to sacrifice, and to feast there before the Lord, but when at any time in their private houses they killed of these beasts for food, as no blood of any living thing, so no fat of these kinds might be eaten. They must therefore employ it to other uses, as the fat of a beast torn or dying alone, chap. 7. 24. the fat of that which death alone, or is torn in the field is spoken of as to be used otherwise, but not in case that the beast were killed to be eaten at home, for nothing is said of this, and vers. 25. it is said, Whosoever eateth of the fat of the beast, of which men offer, &c. shall be cut off.] I do rather incline to that of Augustine also, because these last words seem to be an explication of all that was said against the eating of fat before, giving us to understand, that it was meant of the fat of the beast offered in sacrifice, and not of any other, for although fat eating and blood eating are here joined together as alike forbidden, yet if we compare Levit. 7. 25. and v. 27. together, we shall find that the prohibition of fat is not of so large extent, as that of blood. For of blood it is said, Whosoever eateth any manner of blood shall be cut off, but of fat, who so eateth of the fat of the beast, of which men offer. Brentius maketh the same allegory with that of Ainsworth, but another way, By the fat, saith he, and the blood Christ was specially set Brentius. forth, because it is by his blood that our sins are expiated, and he is the sweetest and the best of all things, as the fat is the best of the beast, God smelleth the savour of him offered, and is well pleased with us sinners. These therefore must not be eaten, to show that justification and salvation brought to us by Christ alone, must not in any part be imputed to mans works or merits. For thus even by those that keep fasts, and eat no flesh or fat then, the blood and the fat yet is eaten, for which God threateneth to cut off their souls. For what is it to eat of these, but to apply the virtues of Christ figured Levit. 7. 25. 27. out hereby unto ourselves? Hesychius by fat understandeth desire, and by blood, life, saying, that we are under these mystically commanded to give our most earnest desires, Hesychius. and our very lives unto God, and not to carnal things, which are pleasing to us, because this were to eat the fat, &c. CHAP. IV. IF a soul shall sin through ignorance against any of the commandements of the Lord concerning things which ought not to be done, and shall do against any of Vers. 2. them. As in the sacrifices hitherto prescribed was figured out, how holily and godlily we should live, so because we are all subject to sin, when we do our best endeavours, Eccl. 7. 20. James, 3. 2. here are sacrifices appointed for the expiation of the imperfections and falls of Gods faithful people. According to which Saint John saith, These things I writ unto you that you sin not, but if any man sinneth, we have an advocate with the Father, &c.] But what sins are they which 1 John 2. 1. might be expiated by sacrifice? Not all, but onely sins of ignorance, hebr. {αβγδ} of erring or going astray through forgetfulness, ignorance, or by being deceived. For wilful and witting or presumptuous sinning there, is no sacrifice, whereupon it is that the Apostle saith, If we sin willingly, there remaineth no more sacrifice for sin, but a fearful looking for judgement. And of presumptuous sinning, as opposite hereunto it is spoken, Num. 15. Heb. 10. 26. 27. 30. cutting off being appointed for such, and no sacrifice. Wherefore David prayeth specially to be kept from thus sinning, Psalm. 19. 13. The sins, for which the Priests offered sacrifice, are called by the Apostle ignorances and errors, thus expounding the meaning of this place, when a Heb. 5. 2. 9. 7. man sinneth not knowing it to be a sin, or not being so thoroughly informed, or through want of consideration of the odiousness of the evil. If any man sinneth not thus, but wilfully and witting, he sinneth with an high hand, and his case is most dangerous. By the Commandements here are meant the precepts or charges forbidding. Thus the word command, is used, Deut. 4. 23. Take heed lest ye make the likeness of any thing, which the Lord hath commanded thee, Deut. 17. 3. here negative or forbidding commands are meant, and of these the rabbis have numbered 365. as many as there are dayes in the year, and of affirmative commandment, two hundred forty eight, as many as there be bones of a mans body. And when a negative commandment is broken onely, and not for omitting the good commanded, they brought particular sacrifices. And if the commandment broken were negative, but not touching deeds, Maimony in Shegagoth, chap. 1. but words or opinions, the rabbis say that no sacrifice was to be brought for this, as if a man being deceived had conceived or spoken any thing unworthily of God, or blasphemously, because it is said, concerning things which ought not to be done. And if it were affirmative, although the leaving undone were capital, and to be numbered amongst the greatest sins, as neglecting to circumcise or to keep the Passeover, there was no sacrifice to be brought therefore. If it be demanded, how then were omissions of good, and sinful thoughts and speeches expiated? It may easily be conceived, even as sins that never came particularly to be known by the continual sacrifice made for all, and upon the day of expiation, chap. 16. and such sins of some particulars by their whole burnt-offerings and peace-offerings brought voluntarily; but of another constitution for sins of omission, see Numb. 15. 22. The Hebrews, saith Brentius, because two divers words are used to express Brentius. sin, for which sacrifice was to be brought as {αβγδ} here, and {αβγδ} ch. 5. 2. teach that accordingly divers sacrifices were appointed, some for the one sort of sins and some for the other, some for omissions of good, and some for commissions of evil. But he thinketh rather, that the first sort of sins meant were such as were committed about sacrifices, &c. without reference to neighbours, as if a man being unclean had eaten of any sacrifice, &c. and the other, chap. 5. such as were committed against a neighbour, for which besides sacrificing, restitution must be made: or if in things pertaining to the Lord, restitution must be made to him, chap. 5. 14. But the first sort of sins spoken of in this chapter seemeth to extend further, viz. to all sorts of sins against the Lord, wherein no restitution is required, and the other sort of such sins, as for which there must be restitution, being most rightly therefore rendered in our translation trespasses, chap. 5. And if we look to the sixth chapter, we shall see, that not onely trespasses done ignorantly, or through oversight, but willingly, had their sacrifice expiatory also. Hence it is, that Lyranus distinguisheth the sins, for which sacrifices are Lyranus. here appointed thus. 1. Sins committed through ignorance in this chapter. 2. Sins committed through negligence, chapter 5. 3. Sins committed maliciously, chapter 6. but this last is onely in matter of trespass betwixt man and man, and not of wilful and malicious sinning against God, for which as Junius hath it, upon Heb. 10. 26. there was no sacrifice, but Iunius. this is not always when a man knoweth a thing to be evil and yet doth it, because passions do sometimes overcome him that knoweth, and he is hereby carried to evil, as the passion of anger to striking and bloodshed, and railing, cursing, swearing, &c. and the passion of lust to fleshly uncleanness, &c. but that is willing sinning, for which there is no sacrifice, when as neither the understanding is darkened by ignorance, nor the will overpowered by passion, and yet sin is committed as it were in despite of God and of his laws. Of the difference between these sins and those, chap. 5. see chap. 5. v. 1. If the Priest that is anointed sinneth, &c.] That is, the high priest, so the Vers. 3. Lyranus. Junius. Septuagint, and called. render it, and it must needs be meant of him, because he onely was anointed in times following, Levit. 21. 10. and therefore is thus described, Levit. 16. 32. Exod. 29. 29. And it was not any sin committed by him before his anointing, for that was but as the sin of a Maimony in in Shegagoth, chap. 15. private person, but after his anointing. And unto this sacrificing of the high priest for his sin it is alluded, Heb. 5. 3▪ Heb. 7. 27. according to the sin of the people; the Hebr. {αβγδ} to the guiltiness of the people, or to the making of the people guilty by his teaching or example, so Junius. Iunius. And Maimony saith, if he onely do that which is evil, but teacheth not ill, he is not bound to bring this sacrifice: for it is in the case of teaching erroneously and doing accordingly, whereby the people are corrupted, that Maimony of Ignorance, chap. 1. he is bound to bring it; and the like he saith touching the Judges, it is for an error in teaching to the corrupting of the people onely, for which they must bring their sacrifices. And this reading and sense is according to the Septuagint and the vulgar latin; yet Vatablus expoundeth it of sinning Vatablus. Lyranus. Calvin. like one of the people, and Lyranus to the corrupting of them by his evil example, so likewise Calvin, and it is certainly best understood of both doctrine and life, or of either. Let him bring for his sin a young bullock without blemish. His offering must be as great as that of the whole congregation to show the greatness of the Priests sin above the sin of any other, whether ruler or private person, because the congregation is corrupted hereby. If it be demanded, who offered for the high priest? Calvin saith, that he offered for himself, because Calvin. the law of the high priesthood was inviolable, and God would not that another should offer for him, because there be no more mediators but one, wherefore God contrary to the ordinary course accepted of him being a sinner to offer for himself. Thus also Lorinus, but To status holdeth Lorinus Tostatus. that another Priest offered for him, but the former is confirmed, Levit. 16. 6.& Heb. 5. 3. he is said to offer for his own sins, and then for the sins of the people. And he shall bring the bullock to the door of the Tabernacle, &c.] In this Vers. 4. sacrifice▪ some things agree with the former, as the bringing of it to the door, the laying on of hands, &c. touching which therefore that shall suffice, which hath been already said. But in some things it differed. 1. In that the blood must part be sprinkled towards the veil of the Sanctuary, vers. 6. part be carried and put upon the horns of the altar of incense within, and part be powred at the bottom Vers. 6, 7. of the altar, whereas in those sacrifices the blood was sprinkled onely round about the altar of burnt-offerings. 2. Here the fat and kidneys onely are burnt upon the altar, but the flesh, skin, and dung thereof is burnt with the head, feet and inwards in Vers. 8. 9, 10, 11, 12, 13. The mystery. a clean place of the ashes without the camp. All which was not without a great mystery. The sprinkling of part of the blood 7. times signified the perfect cleansing away of sin by Christs blood, because seven is a number of perfection, spoken of therefore divers times; upon the atonement day there was Ainsworth. Iunius sanguis Christi est persectis. pretium pro peccatis. sprinkling with blood 7 times, Levit. 16. 14. the Leper was sprinkled 7 times, and was 7 dayes in cleansing, Levit. 14. 7, 9. oil was 7 times sprinkled upon the altar to consecrate it, Levit. 8. 11. Moreover, 7 times sprinkling, that is, many times to purge from sin sheweth, that sin hath need of much purging, and the slain thereof is so great, that the soul cannot easily be cleansed therefrom, see Psalm 51. 3. And from hence the heathen used the same number, as holy, as appeareth by the saying of Apuleius. To purify L. Apuleius. De Asino aureo, lib. 11. Heb. 10. 19, 20 myself I wash me in the Sea, dipping my head in the waves 7 times, for the divine Pythagoras hath taught, that this number is most fit especially in religion. And the sprinkling of the blood towards the veil signified the opening of heaven unto us by virtue of Christs blood upon these times of sprinkling, and bestowing the blood, part in one place and part in another, the Jews stood so strictly because of this express precept, that they held the sacrifice polluted and of no force for expiation, if in any thing they erred herefrom. pelican observeth, that answerably to these 7 times pelican. sprinkling Christs blood was shed 7 times. 1. In his circumcision. 2. In his bloody sweat. 3. and 4. In his twice whipping. 5. In his crowning with thorns. 6. When upon the cross he was pierced with nails. 7. When the spear was thrust into his side. The Interlin. gloss, but not so rightly, will have the sevenfold gifts of the Spirit set forth hereby: so likewise Hesychius Gloss. interlin. finding these 7 gifts of the Spirit in Christ, Esay 11. 1. Touching the blood carried within the veil and put upon the horns of the altar there, this was to show that, whereby we become acceptable to God, and are purged from sin, and have entrance into heaven, is now in heaven, viz. Christ in his human nature. Touching the carrying of this blood to the altar within the Tabernacle, and putting it upon the horns thereof, Maimony saith, that the blood of the bullock offered in sacrifice was sprinkled 7 times upon the veil between the holy place and the most holy, and after Maimony of offering sacrif. ch. 5. that 4 times upon the horns of the altar, which were four, that is, of the golden altar, and this was thus done; the Priest standing between the candlestick and the altar, put the blood on the horns on the outside beginning at the north-east horn, and proceeding to the north-west, then to the southwest, and lastly, to the Southeast. According to this type Christs hands and feet being together four were made bloody, when in his passion they were pierced with nails; so pelican, and the cleansing of our prayers from pelican. the infirmities accompanying them, by this blood was figured hereby, that they might as incense which was offered upon this altar, have a sweet savour before God; so Osiander, Ainsworth, &c. Hesychius referreth these four Osiander. to four cardinal virtues. Touching the blood powred at the bottom of the brazen altar of burnt-offerings, this saith Maimony, was on the West side which was next the door, at the coming out again from the tabernacle, and there were two holes in the ground, by which it was conveyed away. But as it hath been before shewed, it was powred there to be consumed by Exod. 29. 12. the fire. Hereby the unthankfulness of wicked men, that tread underfoot the blood of Christ, saith Osiander, was figured out. But I think rather, that the abundance of blood running from the body of Christ upon the cross to the ground below was set forth hereby. Hesychius will have the contrition and tears of repentance shed at the preaching of the Gospel set forth hereby. Touching the skin and whole body burning in the place of the ashes; see Vers. 11. 12. the like before, Exod. 29. 14. And the skin, saith Maimony, was not flayed off, but cleaving to the flesh was together divided into parts, as the whole burnt-offering, Levit. 1. and so laid upon the wood and burned. The place of ashes did notably set forth Christs suffering at the place of dead mens skulls, who are ashes, Joh. 19. 17. The rabbis say, that this burning was without the Camp now, but afterwards when the temple was built without the walls of the City, to remove away the unclean spirit, so Rab. Menahem, R. Menahem. Baal-Hatturim. but Baal Harturim, in an open place to show, that no man should be ashamed to confess his sin, seeing the high priest so openly brought and burnt an oblation for his sin. Rab. Menahem also noteth, that this offering being made, it is not said as in the next for the Congregation, and for the Ruler, &c. It shall be forgiven them; vers. 20. v. 26. because it is not forgiven him, till he hath also made supplication unto God, for he is the Angel of the Lord of Hosts, Mal. 2. 7. and ought to be innocent and pure in all things. But according to this type Christ suffered without the City, to teach us to go out of this world by our faith and expectation of an other country, viz. heaven, Heb. 13. 11. 14. and further to teach that our sins junii analys. Tostatus. gloss interlin through his death are quiter removed and put away from us. And moreover, how horrible sin is. And in the place of ashes, to show that sin was now extinct, as consumed to ashes. Of the place of the ashes, see Chapter, 6. 10. If the whole congregation sin through ignorance, and it be hide from the eyes of Vers. 13. the assembly, &c.] Here almost all things agree with the former, but first it may be demanded here what is meant by the sin of the congregation? The rabbis say, that any tribe is to be understood by the assembly or the congregation, according to that 2 Chron. 20. 5. where Jehoshaphat is said to stand in the assembly of Judah, and in the case of having sinned, bullocks were to be brought according to the number of the tribes for the whole congregation. But that onely say they, was counted the sin of the whole congregation, whereof the most tribes were guilty, that is 7▪ or more, although but some in each of these tribes, or the greatest number, although they were but of one or two tribes, as if the whole congregation were 600000. and of these 300000. and one sinned. And in describing this sin for which they were to bring their sacrifice, they say, if the great Synedrion through ignorance taught erroneously and the people hereupon erred, in this case the judges onely were bound to bring a sacrifice, but not the people: but if they taught any error presumptuously, and the people Maimony in Shegagoth, c. 14. hereupon erred simply, in this case the people must bring their sacrifice, or if any of the judges spake of any thing evil, as lawful to be done, but teach not the people so, and they hearing offend thereupon, they must also bring their sacrifice, Numb. 15. 24. Moses speaking again of the people sinning through ignorance appointeth both a bullock and a kid of the goats to be offered, but that say the rabbis, is in case that the sin committed be about idolatry, for then both a bullock and a goat was to be brought, but for Maimony, ●12. any other transgression a bullock onely. But this satisfieth not, seeing the not keeping of all the commandment is there spoken of. Cajetan saith, that the sacrifice prescribed, Numb. 15. was in case of sinning against some positive Cajetan. law of God, but herein the case of sinning against some divine natural law, because there it is said, have not done according to all the commandments given by Moses since the day of your coming out of Egypt: but here their sinning onely against some commandement of the Lord is spoken of. Some again will have that Numb. 15. meant of the sin of any particular assembly belonging to any one Synagogue, but this is of the whole congregation. Tostatus saith, that Numb. 15. is to be understood of errors, about first Tostatus. fruits, and other ceremonial Laws, because the first fruits were spoken of immediately before, and the laws of burnt-offerings, meat-offerings and drink-offerings before that: wherefore if in any of these they erred, they must bring a bullock and a kid; for other errors in moral, or judicial matters a bullock onely. Lorinus saith, that it is a supply of that, Lorinus. which was wanting here, Levit. 4. as the law of whole burnt-offerings and peace-offerings is supplied by teaching the addition of a meat-offering and drink-offering to each of them, Numb. 15. 4. Calvin saith, that there is no Calvin. difference between that, Numb. 15. and this, but that here one bullock being offered for a burnt-offering, and another for a sin-offering, there a liberty is given in the want of a second bullock, in stead thereof to bring a goat for a sin-offering. Of all these ways of reconciling these two places, I like that best, whereby it is said, the errors about first fruits and other ceremonies are meant, Numb. 15. 24. for which some satisfaction was made by the bullock of the burnt-offering, and then an expiation by the goat of the sin-offering, which was a law formerly wanting, and therefore is here supplied, as divers other supplements about other sacrifices are likewise made from the beginning of that chapter. Calvins conjecture is most improbable, because not two, but one bullock was spoken of before, and it is not to be thought, that there was at any time such a want of bullocks, as that the whole congregation could not find two. And Lorinus is as far wide, because the goat is not appointed for a supply to the bullock, but for the onely sin-offering, the bullock being for a burnt-offering of a sweet savour. And what divine natural Law, of which Cajetan speaketh, there should besides the positive laws, I cannot tell, seeing all things in the law of nature were now positively set down. And lastly, as here, so Num. 15. all the congregation is spoken of, and therefore some particular assembly in one place cannot be meant. The goats indeed might in such a case in reason be prescribed instead of a bullock, but not a bullock and goat both when as a greater company brought onely a bullock! Touching this of the whole congregation there are 3 differences from that, which was before said of the Priest. 1. Here it is said, when the sin committed is known, but there not to show, saith Interlin. gloss, that the Priests sin cannot but for the most part Glos. ordin. be committed willingly. But how can it then be said to be done ignorantly? I do rather think therefore, that the reason of this difference is, because the ignorant multitude are apt to pass over their sins without taking notice of them, until they be made known unto them, but the Priest can hardly go on, when he hath sinned, but he must needs take notice of it. 2. The elders must here lay their hands upon the head of the beast for all, there the Priest for himself, because so many hands could not imposed. 3. Which was before touched, here it is said, the Priest shall make an atonement for him, but there not, because as Willet saith, the Priest could not be a mediator for himself. And he also addeth, as a mystical signification, that the congregation erring through ignorance figured out Willet. The Mystery. the Jews through ignorance sinning so greatly against Christ, Act. 3. 17. and therefore invited to repent, forgiveness being promised them, v. 19. as in this place upon their sacrificing, and the elders putting their hands upon the head of the beast figured out the elders and governours, by whose means Christ was crucified thus also Hesychius. When a ruler hath sinned and done any thing through ignorance, &c.] The Vers. 22. word here translated ruler, is a common name both to the King and to inferior magistrates, Exod. 18. 22. Numb. 16. 2. Exod. 16. 22. Ezech. 34. 24. Maimonie of ignorances ch. 15. Yet the rabbis say, the King, that is under none but God, is meant, and if there be more Kings, and one of them doth not serve another, each one must bring this offering. An he goat brought by the ruler did most aptly agree unto him, he being the chief of the people, and the he goat was the Lyranus. chief of the flock. The differences betwixt this and the former sacrifices are. 1. That no sprinkling of the blood 7 times towards the veil is here spoken of. 2. No carrying of the blood to be put upon the horns of the Altar within the tabernacle, that is the golden altar of incense, but onely Vers. 25. the Priest with his finger must take and put of the blood upon the horns of the Altar of burnt-offerings, which was without at the door of the tabernacle. The manner of doing this saith Maimony was thus. The Priest taking the blood in a basin went up by the footstall of the altar turning to his right hand, then putting the forefinger of his right hand into the blood he striked it first upon the southeast horn from the middle of the altar to the top, and so going round upon the northeast, then upon the north-west, and lastly, upon the southwest, powring out the blood remaining at the bottom of the altar nearest to that. But when he had put blood upon the first Maimonie of sacrd. offering, ch. 5. sect. 7. horn, he wiped his finger upon the side of the basin, and then dipped again for the second, and so for the rest, because all the blood upon his finger must be wiped off, before he dipped again for another horn. 3, It is not here said, that the flesh with all the parts of this sacrifice should be carried and burnt without the host, as of the other, nor what should be done with it, but chapter, 6. v. 26. it is appointed to be meat for the Priests, and v. 30. there is a general rule, nothing must be eaten of the sacrifice made for sin, the blood whereof was brought into the tabernacle; from whence we may gather a reason, why this might be eaten, viz. because none of the blood of this was brought in, but all spent without. If any of the common people sin through ignorance.] As a lesser sacrifice, and with fewer rites was offered for a Prince, then for the high Priest or the Vers. 27. whole congregation, arguing that his sin was lesser, so a sacrifice somewhat lesser yet was appointed for one of the common people, viz. a female Vers. 28. 32. kid or lamb, arguing, that his sin was not so great, as that of the Ruler. For ( one of the common people,) in Hebr. is one of the people of the land, or of the earth, according to Origen, who noteth hereupon, that an earthly minded Origen. Aben Ezra. man is meant. But Aben Ezra better of any, saving the high Priest, or Ruler, whether Israelite, common Priest, or Levite. And this sacrifice, saith Maimony, is to be understood, to be for one sin onely, if more sins were by one committed, or the sin committed comprehended two or three sins Maimony, of ignorance, c. 4. in it then so many such sacrifices must be brought, for every sin one. For the rites of this, they are the same with the former for a Ruler, the blood was put upon the horns of the brazen altar, and not spinkled 7 times, and the flesh, &c. went to the Priests, why the Priest had no part in the sacrifice for the high Priest, or of the congregation as he had in this. Theodoret yieldeth this reason, because they must reap no commodity of their own Theod. qu. 3. in Levit. or of the sins of the congregation. These words, according to the offerings made by fire, are in Hebr. upon the fires, Septuagint upon the burnt-offerings as chap. 3. 5. where the meaning of Vers. 35. this may be seen, the difference being no more but this, there it is upon the burnt-offerings of the Lord, here upon the fires of the Lord, in which the daily burnt-offering were burned, and therefore well rendered by one, the fire-offerings. Ainsworth. Here we may see, that even the high Priest is subject to error and so is the whole Church contrary to the popish opinion, and that great mens sins, although they be passed over amongst men and the poorer sort are punished for theirs, yet before God they are no whit less, but greater, because a greater sacrifice must be offered therefore. CHAP. V. IF a soul sin and hear the voice of swearing and is a witness, &c.] In this chapter as hath been before noted, are sacrifices appointed for lesser Vers. 1. faults about legal rites neglected, as in chap. 4. far greater against any of Gods most weighty Commandments. For to expiate any sin done ignorantly, Ainsworth. which was before spoken of, no less sacrifice might be brought by any then a female kid or lamb, but for one of these offences if the party were poor, he might bring in stead thereof two young pigeons, or a little flower, vers. 7. 11. For all sins that deserve cutting off, except these three, blasphemy, the neglect of circumcision and of the Passeover, the sacrifice appointed for a sin-offering in those that do thus ignorantly or Maimonie of ignorance chap. 1. forgetfully, chap. 4. must be brought, but if an unclean person eateth of an holy thing, or cometh into the sanctuary, which also discern cutting off, he may bring the offering appointed here, v. 7. 11. Yet Augustine and Lyranus, and Gloss. ordin. say, that it is to be understood, in any case of sinning ignorantly, the poor man might come with his pigeons, or flower, because chap. 1. 14. these are prescribed and if not, the poor should in some cases be left without means of remission. If a soul sin, that is, any one, whether man or woman, for the woman offending must bring a sacrifice, as well as the man; but the rabbis say, if she be a married woman, her husband Examples of adjuring. 1 Sam. 14. 24. Matth. 26. 63. 1 Thes. 5. 27. Maimony of oaths, chap. 9. bringeth it by her hand, and not the least, unless he be poor, but such as he is bound to bring. The voice of swearing, or as the word {αβγδ} signifieth, of adjuration or cursing, that is, if any be adjured by a curse to speak the truth in giving witness touching any matter, as if a man that hath lost any thing adjureth another, who he thinketh can testify of it and he denieth that he can testify when he knoweth it, he sinneth the sin here spoken of, yea the rabbis say, that if a man amongst many being together not challenging any one in particular shall onely say in general, I adjure you all that stand here, if any can witness for me, that they stand forth and bear witness if there be any witnesses present, but deny or say nothing, they are guilty. Maimony, He shall bear his iniquity, that is, the punishment due to it which is to be cut off, as it is expounded, Levit. 19. Hesychius. 8. and 20. 17. unless he repent, and bring this sacrifice, thus Ainsworth. But others hold, that the sins here meant are either sins committed by any other man contrary to that, which all nations are bound unto, as Act. 15. the eating of blood and things strangled is forbidden to all, because having said before, If any of the people of the land sinneth, chap. 4. 27. here the phrase is varied, if a soul sin or else sins, whereof a man becometh guilty by means of others, whereas chap. 4. the case of a mans own sinning in any matter is handled. Touching the first of these, it is overthrown by the first words, chap. 4. 2. if a soul shall sin. The other is followed by Calvin also, Calvin. and is manifest, if we consider the particular sins here mentioned: for they are sins drawing the guilt from others. And if, as Ainsworth hath it, other smaller sins were meant, there should not have been appointed the same, but lesser sacrifices therefore, and that sinning onely about legal rites is not here handled is plain, because the first sin here mentioned is not of that, but of another kind. Brentius saith, that the Lord, having spoken of sins of ignorance in general, Brentius. here cometh to name some particulars, by which we might gather, that others like to these were meant also. But this is too general. Willet following Willet. Tostatus. Tostatus distinguisheth these sins from the former thus, there sins of ignorance are spoken of, here sins of passion, but how this can be in in those of touching an unclean thing, I cannot see. I rest then in that of Hesychius and Calvin. And it is to be understood, that the cases here put do first and properly concern the common sort of people, but in like manner it is to be conceived, if the high Priest or Prince sinned thus, he was to Junius. Caietan. bring his offering, as was before appointed. But Maimony contrariwise, in these cases the King, the high Priest and the Judge were all alike, and brought onely such offerings as the common sort of people did. For the Scripture puts no difference, saving in the sin-offerings appointed for their ignorances, chapter, 4. treatise of ignorances, chapter 10. Touching the particular sin here spoken of, some hold that it is meant, if any hear a blasphemy uttered, and sinneth by not disclosing it, or if he heareth cursing of his neighbour, for such sins ought to be disclosed. So Junius and pelican Iunius. pelican. and Willet. But this is rejected by Calvin, also that of some, who, as he saith, expound it of perjury being heard, because it is said, whether he hath seen or known of it, whereas if he had meant hearing the voice of perjury, he would onely have added, if he hath heard it: and yet Brentius followeth this Brentius. of perjury also; if a man knoweth that another hath stolen away any of his neighbours goods, of which he seeketh to purge himself by oath, or in any like case, if he holdeth his peace now and discloseth not his knowledge, he sinneth. And withall he mentioneth this, as the exposition of some, if he knoweth any man guilty of any thing to which an execration belongeth, according to that, Deut. 27. 15. &c. but this he passeth over, Hesychius. August. qu. 1. in Levit. affirming his first to be the most simplo meaning; so likewise Hesychius, and Augustin expounding these words according to this sense thus, whether he hath seen or known of it, that is, whether he hath seen him do the thing, wherein he is perjured, or Quia non expressit, cvi hoc indicandum sit, utrum illi, cvi iuratur, an sacerdoti, vel cuipiam, qui non solum cum persequi non potest irrogando supplicium, said potius orare pro illo potest, videtur mihi, quod se homo solvat a peccati vinculo. qui ●indicet talibus, qui magis prodesse possunt, quam obesse, sieve ad corrigendum, sieve ad Deum pro eo placandum, si& ipse confessionis adhibeat medicinam. known of it by relation of the party himself, or by any other means. And whereas a question will then arise, whether a man be bound to disclose the perjury of another, if he that is perujrd, shal thus be brought in danger of his life? he answereth, yes, but because it is not said to whom he should disclose it, he is not bound to tell it to the endangering of him, for this were against charity, but to the Priest who may benefit him by praying for him and not hurt him. Lyranus following the same sense, saith, it is to be understood, that he must disclose it to the Judge requiring him, not otherwise: Origen seemeth to hold, that he is bound to disclose it, that the Origen. Matth. 18. 17. offender may receive condign punishment, for he saith, the Gospel was herein milder then the Law, because in this we are commanded, if a brother sinneth, to tell him first privately of his faults, but by the Law forthwith to disclose him. But Origen was forgetful thus saying, because even in the Law we are commanded to tell a neighbour of his fault also, but for the disclosing of the faults of others, see my Exposition Matth. 18. 17. Levit. 19. 17. The called. maketh for the foregoing Exposition of the rabbis, and hear the voice of the judge adjuring, we may indifferently take it any of these called. ways: for whether a man be adjured, and concealeth his knowledge for fear or favour, or hearing perjury doth not reveal it, he sinneth. The exception taken by Calvin against perjury is of no force, if August. Exposition of the words be considered, and of as little force is that of Willet, saying, he that cometh as a witness to swear, heareth not an oath, for he heareth the adjuration. And whereas he objecteth, that a Law, as is here said, but taketh an oath, against false swearing is made, Chap. 6. 1. I answer, that is in another case, when he hath done wrong, and justifieth it by oath, which is a malicious sinning, but not to speak being adjured in another mans matter, or not to speak all the truth, may be out of fear or favour to the party, whose matter is in hand, and so not out of malice but weakness, evil affections overswaying. Touching the last words here, he shall bear his iniquity. As Ainsworth, so Osiander, Lyranus, Vatablus, Lyranus. Osiander. Vatablus. Origen. Iunius. Calvin. and pelican, &c. say that the punishment of his sin is meant; and Origen and Junius will have the sin of him meant, whom he concealeth, he shal be guilty and bear the punishment of his sin. But Pagninus better, he shall bear iniquitatem suam, the meaning being nothing else, but as by varying the phrase is expressed in the next case, vers. 2. he shall be guilty, so Calvin, that is, by means of the sin of another being by him born withal, as if he had otherwise actually sinned himself, and therefore must bring a sacrifice for expiation, because the other mans sin by his not opposing it becometh his, which is to be noted, that we may not rest securely in regard of other mens sins, when we should oppose them, but seek to beat them down, that we may not bring them upon ourselves, and become guilty before God by them, who have guilt enough by our own. If a soul touch an unclean thing whether it be a carcase of an unclean beast, Vers. 2. &c.] Because this followeth immediately after that of not revealing, vers. 1. no mention being yet made of a sacrifice to be brought. Saint August. qu. 2. in Levit. Augustine moveth a question, whether no sacrifice were to be brought for one of the sins here name, but for all together? and answerreth, as he might easily, that the meaning is, for any one of these sins a sacrifice was to be brought, for so it is expressed, vers. 5. But it may seem strange, that for such uncleanness, as came by the touch of an unclean thing. which lasted not, but till the evening, and then a man washing his clothes was cleansed, Levit. 11. 24. 31. or by sprinkling water upon them, Numb. 19. 16, 17. yet for this uncleanness he must bring a sacrifice and Maimony of ignorance, Ch. 10. confess. The rabbis therefore answer, that this is to be understood of a person becoming ignorantly unclean by these means, which eateth of the holy things in the sanctuary: for such an one eating hereof is threatened, that he shall be cut off, Lev. 7. 20, 21. Numb. 19. 20. that is, if he doth it presumptuously, if ignorantly, he must bring this offering. Tostatus addeth Tostatus. that for neglecting to wash his clothes at the time appointed, &c. he was guilty and ought to bring this sacrifice, which may have place here also, and the same is followed by Calvin, saying, that for so gross a neglect of Gods Law a greater punishment is here inflicted. The Hebrew Maimony of ignorances Ch. 11. Sect. 1. Canons in explaining this sin of an unclean persons eating of the holy things, put this difference between it and other sins of ignorance, spoken of Chapter 4. 27. viz. that for it no offering was to be brought, unless the party offending knew himself to be unclean, both before his eating and after, but forgot his uncleanness at the time of his eating: but for any other sin of ignorance he must bring an offering, although he never knew of it, till afterwards, because Chapter 4. 27. it is said, be guilty, or his sin be made known unto him, which he hath sinned, but here verse 3. it is said, it be hidden from him, and he knoweth of it, and is guilty, that is, hidden from him at the time, through forgetfulness, but otherwise known unto him. But the called. expounding these words, saith thus, if it be hide from him, and he called. Jonathan. touch any holy thing and afterwards it be revealed unto him and he knoweth it, he is guilty. so likewise, in our translation, when he knoweth of it, he shall be guilty, and this is the most probable, and therefore I leave the distinction in the Hebrew Canons to the Authors thereof. Also, if he touch the uncleanness of man, whatsoever uncleanness it be, &c.] Vers. 3. Origen. Hesychius. Morticinium hoins tangit qui sequitur mortuum in peccatis. Mark. 7. 21. What the unclennesses of men be, see Chapters 12, 13, 14, 15. Origen, and after him Hesychius, going from the literal sense say, that the uncleanness of man is sin onely, he is dead, that is, dead in sin, and torn of wild beasts, that is, by the devil enticed to sin, he toucheth the dead carcase of a man that followeth him in sinning, because nothing outward defileth a man, but as from the living body of Christ virtue went out to heal the woman of her bloody issue, so from a man dead in sin goeth out a polluting force, defiling him that followeth such. And Origen argueth from the dead body of the Prophet, touched by a dead man, who was thereupon revived again, because if uncleanness by touching a dead body according to the literal sense were meant, that man was defiled by touching that body of the Prophet, which is absurd. But this argument of Origen is easily answered, that touch was sanctified and cleansed by the miracle, that was wrought, the case was extraordinary and therefore came not within the compass of the ordinary Law. And as for that saying, things without defile not a man, it is to be understood of moral, and not of legal uncleanness, which under the gospel ceased, for which cause meats Act. 10. before unclean are said now to be sanctified, according to the literal sense then by touching unclean things, a man was under the Law made unclean, and a sinner, because he transgressed against a commandment of God; although simply the object touched could not make him unclean, thus also Junius. But why did the Lord then forbid this? Answ. for a mystical signification, as all other legal rites were appointed, viz. to teach the Junius. uncleanness of sin of wicked men, which who so committeth, and with whomsoever companieth, he contracteth pollution spiritual hereby, according to that, a man cannot touch pitch, but he shall be defiled, and the companion of fools shall be afflicted: for a wicked man is dead in sin, Eph. 2. 2. and because Prov. 13. 20. washing and sacrificing is prescribed to purge such uncleanness, we must understand, that onely by the blood of Christ we are purged from any the least pollution. pelican saith, that God would hereby teach purity pelican. both of soul and body, it being unwholesome for the body to touch stinking carrion, and so to go to his meat without washing. Again by this Law, he saith, God provided for the good of men, that the clean might not be amnoyed by the unclean. And lastly, because even carrion being turned into dung fatteneth the ground, and so bringeth forth things sweet and wholesome, hereby was shewed, that from the sins of men, God finally hath glory. And Brentius addeth, that because a dead carcase is Brentius. is not unclean of itself, but yet being touched it maketh a man unclean, seeing we are all, since the fall of Adam, sinful and wicked, and polluting whatsoever we touch, the Lord would by these uncleannesses show, that as the Apostle speaketh, to the impure all things are impure. Tit. 1. 15. If a soul swear pronouncing with his lips to do evil or to do good, whatsoever it Vers. 4. be that a man pronounceth with an oath, &c.] The rabbis say, that there are four kindes of oaths. 1. A rash oath in common talk. 2. An oath in Maimony of oaths, Ch. 1. testifying. 3. An oath touching a neighbours goods delivered to keep, Chap. 6. 1. 4. An oath of pronouncing, as in this place. But what is meant by pronouncing to do good, or to do evil, for there is reason, when a man bindeth himself to do good, if he doth it not, that he should be a judged a sinner, and be enjoined to bring an offering but if he sweareth to do evil, and doth it not, as he ought not, howsoever he hath sworn, how shall this be counted a sin in him? Maimony resolveth Maimony of oaths Ch. 5. this thus. If a man sweareth to do evil to his neighbour, or to transgress against any commandment of God, this is not a swearing to do evil, because it is unlawful to do these things, but if a man sweareth to do that, which he may afterwards perceive will be to his own hindrance, as Psal. 15. and so evil to him, this onely is the swearing to do evil here meant, and by neglecting such an oath, a man becometh guilty. Other oaths to do evil are rash and vain oaths, and such, as take them, are to be beaten and not suffered to do accordingly, and he is to be beaten likewise, that sweareth to do any thing beyond his power, as to fast seven dayes together, &c. And by this oath of pronouncing, he saith, is meant not onely an oath touching any thing to be done, or not to be done hereafter, but also already done or not done, if a man shall pronounce contrary to the truth. But some understand it of doing evil to a neighbour, or Hesychius. Tostatus. Iunius. of committing any sin. as David swore to kill Nabal, and Herods oath was the like. Here they say was a double sin. 1. To swear to do evil, which is rash swearing. 2. To do well in not keeping such an oath, which yet is a sin, because the oath is neglected or forgotten. But against this Calvin Calvin. argueth rightly, that God exacteth not constancy, but onely in lawful oaths, and the case of neglecting to keep an oath is here handled, and not of rash or light swearing. Some of the Ancients by evil here understand the evil of punishment to be inflicted upon a mans own body for sin, in chastising it by fastings, &c. if he sweareth to do this, and doth it not, Origen. Gregor. Lyranus. he sinneth. But so fasting and praying, and humiliation for sin should be evil, which God forbid; wherefore I subscribe to the first of Maimony. For the order followed, here, after pollutions by others, vers. 1, 2, 3. followeth a being polluted by a mans own fact, which must be purged alike by sacrifice. And this, as I take it, is added here, because being a greater sin, then any of the former, it might have been doubted, if it had not been specified, whether some greater sacrifice must not be brought therefore, seeing the case of sinning about swearing is touched vers. 1. When he shall be guilty in one of these sins, he shall confess, and bring his trespasse-offering, Vers. 5. 6. &c.] In one of these things, that is, in one of the cases mentioned vers. 1, 1, 3, 4. touching this confession, the rabbis say, atonement is not Maimony of Repentance. Ch 1. made for their sin, that bring the offerings, until that by word of mouth they have confessed, and repent. And he that hath done his neighbour damage in his goods, although he payeth him all, yet there is none atonement, until he confess and turn away from doing the like again for ever. The vulgar Latin leaveth out this clause, when he shall be guilty in one of these, whereupon some have held, that for these sins no particular form of sacrificing is appointed, but that it was left to the discretion of the Priest, as Lyranus; but it is plain, that the sacrifice here appointed is for any of Lyranus. the forenamed sins, according to Augustine. Touching the offering to be brought, a female kid, or lamb, enough hath been said, Chap. 4. 28. and in case, that he which hath offended, be not able to bring this, then he must bring a pair of turtle doves or two young pigeons, of which see Chap. 1. 14. Vers. 7. Hesychius. They that sin, saith Hesychius, being of divers sorts, that none might be excluded from remission, divers courses for the expiation of their sins, as they are able, are prescribed, whereby are figured out the divers ways of obtaining remission now, for when a man either by reason of his great age, or of his bodily infirmity, cannot so much afflict himself by fasting and prayer, wearing haircloth and the like, he must by sequestering himself from worldly things, and by setting his mind wholly upon heavenly, offer this sacrifice of turtles, or young pigeons, setting forth heavenly contemplations. This sacrifice of a Lamb or of fowls is called Gnoleh-vajored, a sacrifice ascending or descending; Talmud Babyl because it was Talmud. babyl. in Cerethoth, c. 2. Maimony of ignorance, c. 1. greater, if he that brought it were rich, or lesser, if he were poor, and the rabbis observe, that besides in these four cases, in two more this Gnoleh-Vajored was offered. 1. By the leper at his cleansing, Levit. 14. 21. 2. By the woman after child-birth, Levit. 12. 8. One for a sin offering and another for a burnt offering] This was to figure out Christ, who is our sin-offering, and our serving God in newness of life, which is our burnt Ainsworth. 1 Pet. 2. 24. offering, Rom. 12. 1. And he bare our sins upon his body, saith Peter, that we being delivered from sin, might serve God in righteousness. And Hesychius following this sense saith, none can be an holocaust, or whole burnt offering Hesychius to God, unless he be first freed from sin by Christ his sin-offering. He shall offer that first, which is for the sin-offering, and wring off his head from his neck, but not divide it asunder, and he shall sprinkle the blood upon the Vers. 8. side of the Altar, &c.] The two pigeons brought were not used both alike, but this for the sin-offering had onely the blood wrung out at the Altar, but the body was not burned, but the other was, Chap. 1. 14. where see also the manner of this sacrifice. By these two Gregory will have two acts of Repentance set forth, the one for sins committed, the other Gregor. Glos. Ordin. for duties neglected, but the gloss, the Repentance of the heart, and confession of the mouth. And for the powring of the blood at the bottom of the Altar, Origen will have it a figure of the Jews believing in the blood of Christ at the end of the world. Ainsworth by the blood sprinkled Origen. Ainsworth. upon the side of the Altar understandeth the drops of blood running from Christs body in the garden, and by that powred at the bottom of the Altar, the rest of his blood shed upon the cross. The rabbis yield this for a literal reason, why the pigeons brought must be two, viz. because in that, which was for a sin-offering, the Altar, upon which the blood onely was sprinkled, had no meat, or food, as it is called, Levit. 3. 11. therefore there must be a second for a burnt-offering, that the one Cazkuni in Levit. 5. might be meat for the Priest, and the other for the Altar. But if he be not able to bring two turtle doves or young pigeons, then the sinner shall bring for his offering the tenth part of an Ephah of fine flower, and he Vers. 11. shall put no oil upon it nor frankincense, &c.] Here the Lord provideth for the comfort of those sinners that were poorest of all, that none might despair, but all aclowledge forgiveness of sins to flow onely from his grace in Jesus Christ, because he standeth not upon the worth of the thing brought, as if hereby any were ransomed from sin, for a little flower being brought by the very poorest, it is said, as when a greater offering was brought, it shall be forgiven him. But what is meant by this, that no oil or frankincense should be in this, as in other meat-offerings, because this was an offerring for sin? Hesychius making this poorest person a figure of him, that is inconstant in his Repentance,& soon, that hath wasted all his riches of Hesychius. Repentance, as was the manner of the Jews, to whom this Law was given, sometimes Repenting and promising new obedience, and eftsoons again relapsing to their old sinful courses, will have the want of oil here, a figure of his uncertainty, whether he shal obtain mercy and compassion, and the want of frankincense, of his uncertainty, whether his prayer shall have a sweet smell before the Lord, or no, because after his former humiliations and repentings he hath so often rebelled again, and this he proveth from Joel 2. 14. who knoweth whether he will return and repent, &c. Thus Hesychius, and the Popish hereupon, as Brentius noteth, will have it hereby understood, that a man must be always doubtful, and that none can have assurance Brentius. of their acceptance before God during this life, that in Ecclesiastes being also brought for the same purpose, no man knoweth, whether he be worthy of love or hatred. But he answereth, that this is meant, by outward things, which fall out alike to all, for hereby no man can know whether he be loved of God or hated: but the promises of God in Jesus Christ are not like unto these, he that hath faith rightly to apply them, may be assured of the love of God, and to teach doubting now is to overthrow the whole gospel of Christ Jesus, and all the gracious promises thereof, as uncertain and not to be believed. And he saith, that neither oil nor frankincense were permitted to be in the sin-offering, to show, not that the sacrifice was not well-pleasing to God, but that the sin for which was most abominable unto him. And Vatablus addeth, that the great Vatablus. Ainsworth. sorrow and grief, that should be for sin, is hereby expressed. But Ainsworth best, there must be no oil, to show the want of grace, that was in the sinner, for it is through want of grace that a man sinneth, neither must there be frankincense to show that the remembrance of sin is not acceptable before God, and therfore in the jealousie-offering when a commemoration is made of sin, it must not be neither. In other meat-offerings, Numb. 5. 15. to show, that the things, for which they were offered, were well pleasing unto God, there must be both oil and frankincense, Levit. 2. For the quantity of flower to brought, the tenth part of an Ephah, see Exod. 16. For the manner of this offering, which followeth vers. 12, 13. see Chap. 2. 2. If a soul commit a trespass through ignorance in the holy things of the Lord, he shall bring a Ram. &c.] This Law added here is singularly about any Vers. 15. fraud used, or any error committed touching holy rites. As if a man did make profit, or had use of any holy things of the Lord, whether they were things offered upon the altar or sanctified for the reparation, or maintenance of the sanctuary, if the profit made were but to the value of a mite it was a trespass, and this offering must be brought, Maimony. And he further saith, that these trespasses about holy things were accounted Maimony in Megnilah, c. 1. to be committed from the time of their sanctifying, till the sprinkling of their blood, their burning to ashes upon the Altar and their carrying out of their ashes to the place appointed. And if a man dedicated any thing for the reparation of the sanctuary, as ston and timber, &c. or to be offered upon the altar, he might trespass therein. And therefore a due consideration must be had of this Law, and if the trespass be but about ston and timber, or ashes, it must not be estimated The smallest trespass. against God great. according to the smallness of the thing, wherein, but by the name of the Lord, which it beareth, and which sanctifieth it. And because Levit. 19. 37. it is said, ye shall keep all my statutes and all my judgements to do them, he saith by judgements are meant the commandments, the reason whereof is known unto us, and by statutes the ordinances of sacrificings, the reason whereof we know not, yet our wise men have taught, that for the service of the sacrifices the world doth continue, and hereby righteous men are made worthy of life in the world to come, wherefore statutes are set first, as also Levit. 18. 3. ye shall keep my statutes and my judgements, which if a man doth he shall live in them. In which teaching they did darkly set forth justification not by works of the Law, but by Faith in Jesus Christ typified in the sacrifices. And it is to be noted touching this Ordinance, that no trespass about the holy things committed presumptuously was thus to be expiated; for such were to be cut off, or otherwise punished by the magistrate, but onely the trespass done in ignorance. Hitherto Maimony; but because in speaking of other trespasses onely four cases are mentioned in the beginning of the Chapter, it may be demanded, what sacrifice was to be brought, if a man trespassed, not so, but otherwise, as the cases of trespassing must needs be many more? To this Augustine answereth, that all other cases, besides those specified August. afterwards, come under the sin of ignorance, against which it is provided, chap. 4. the sacrifice there appointed must be brought therefore, if it be the sin of the Priest, Prince, or of one of the common sort, greater or lesser, whereas here without difference, but onely in respect of ability, the sacrifice of every degree is alike. Touching the holy things of the Lord, about which the trespass here spoken of is, we have seen what the rabbis say, and not much unlike is that of Augustine, saying, it is explained in the next August. quaest. 10. in Levit: words, what is meant hereby, viz. in these. He shall make amends for the harm which he hath done, and add the fifth part Vers. 16. more and give it to the Priest; for by these words it is plain, that a trespass about the payment of first fruits or tithes, which were for maintenance of the Priests, is meant, or about any sacrifice vowed unto the Lord, wherein the Priest had a part. Lyranus saith also, there where three sorts of things. 1. Holy vessels Lyranus. and instruments. 2. Holy ointment and perfume. 3. Tithes and offerings, of which last, it must needs be meant, and not of the two former. Here are 3 words as Willet noteth, used in this chapter. 1. {αβγδ} sin, as Willet. in the four first verses, wherein no restitution is required. 2. {αβγδ}, a trespass as in this place, wherein restitution is required. 3. {αβγδ} signifying a sin of ignorance sometime, and sometime a voluntary deceit and fraud as chap. 6. 2. Junius deriveth it from {αβγδ} a clock, because it is an offence jun. analys. committed unawares, quasi obducto pallio. In that a ram must be offered for any trespass about the holy things, which is more then for another trespass against a neighbour, Origen noteth Origen. well how great the sin of sacrilege is. For the words added, By thy estimation with shekels of silver, the vulgar latin, which may be bought with two Rab. Levi. shekels, and R. Levi layeth a ground for this saying, where shekels are spoken of, but no number name, two are to be understood, and these must be shekels of the sanctuary, whereof one is twice so much, as the common shekel, that is 20d. see Exod 30. 13. But Levit. 27. 14. it seemeth, that no certain number of shekels is meant, but as the Priest shall value it. This name did singularly figure out Christ as the ram caught by the horns in a Borrheus. bush, and sacrificed instead of Isaac, who is like a ram in that he butteth against sin as it were with his horns. Origen is altogether for the Origen. mystical sense, because it is absurb to understand this, saith he, according to the letter, seeing some were so poor, that they were not able to bring a ram of this price, and therefore he will have nothing else meant hereby, but that the offender must bring an holy and tried faith, for this is the ram without blemish: But if the case be considered, that it is about tithes and sacrifices, it cannot be supposed, but that he which had these to pay, was able to add a fifth part, and bring a ram also, if he had negligently detained any of them. Let us then so look to the mystical sense, as not to neglect the literal. To show that Christ was figured out by this ram, he is said, Esa. 53. to have offered his soul a sacrifice for {αβγδ}, trespasses, according to the word here used. He shall make amends for the harm which he hath done, and add the fifth Vers. 16. part and give it to the Priest. See the like Law to this, chapter, 22. 14. and chap. 27. 13, 14. Numb. 5. 8. the principal, about which the trespass was committed, saith Maimony, and the ram for sacrifice must be brought Maimony in Magnilah. chap. 1. together, or else the atonement is hindered, but not although the fifth part be not brought then also, but remaineth as a debt to be paid afterwards. To this fifth part Brentius thinketh, that respect was had by the Philistines 1 Sam. 6. Brentius. in offering five golden emrods, and five golden mice, and whereas Zaccheus restored fourfold, and not according to this law, he saith, he went herein by the law of things stolen, Exod. 22. whereas Origen here by the Origen. fifth part understandeth five parts of the thing detained, as if it were enjoined to restore that which was detained, and as much more, and a fifth part above all this, he was certainly deceived, and so in applying this mystically to the five senses. A fifth part must be put to make amends to the pelican: Priest for his loss by his detaining it hitherto from him. And the Priest shall make an atonement for him. All things being done by the trespasser, as is here prescribed, his sin was not yet hereby remitted, but the Priest, Christ Jesus onely cleanseth from all sin. And if a soul sin and commit any of these things against the commandement of the Lord, &c. How doth this law agree with the former, seeing a ram onely is here appointed to be brought, but no restitution to be made, or fifth part to be added? Junius answereth, that this is to be understood of offences junii annot. about holy things, whereby no damage cometh, and therefore no restitution was needful. But Brentius, and Ainsworth, of offences about Brentius. Ainsworth. the holy things, whereof the party offending is still uncertain, whereas the trespasses before spoken of were known to a mans self in the end, and to the like effect Osiander. But this is against reason, because if a distinction Osiander. of trespasses about holy things be not admitted, the former Law is imperfect, seeing in some there is no damage requiring restitution, wherefore that of Junius is best. And yet the rabbis are for the other, when a man hath trespassed ignorantly and never knoweth certainly of it, but Maimony, of ignorance, c. 8. is doubtful, calling it therefore {αβγδ}. a doubtful trespasse-offering, whereas they call a sacrifice brought for a sin certainly known {αβγδ}, a manifest trespasse-offering, and of these they number five. 1. Lying with a bond-maid, chap. 19. 20. 2. Things taken by violence, chap. 6. 2. 6. 3. Sacrilegious transgression, chap. 5. 15. 4. For leprosy, chap. 14. 12. 5. The uncleanness of a Nazarite, Numb. 6. 12. With thy estimation:] that is, which the Priest shall think worth the Vers. 18. Vatablus. bringing for such a trespass, for a ram little or nothing worth must never bee brought. For the rites about this sacrifice, nothing is spoken hereof, because they were the same with the former, see chap. 7. 7. CHAP. VI. IN this chapter one onely case more is put, in which a ram must also be offered, and restitution made, vers. 1. 2, 3, 4, 5, 6, 7. and then he proceedeth more fully to set down rules and rites to be used about all the preceding oblations spoken of from the beginning of this book hitherto; from vers 8. of this chapter to the end of chap. 7. The case added here is, If one lieth unto his neighbour in that which was committed to him to keep, or in fellowship, or in a thing taken by violence, &c. and sweareth falsely, &c. be shall restore, Vers. 1, 2. &c. This case cometh in here together with the trespasses about the holy things of the Lord, and accordingly a ram must be offered, and restitution made, and a fifth part added, saith Hesychius, because of the perjury, whereby it is trespassed against the Lord, as is here said, when by a fals Hesychius. oath any thing is detained from a neighbour, not onely man, but God is injuried. For fellowship, in Hebr. it is, In putting of the hand, a phrase, saith Ainsworth, here onely used, but by the called. it is rendered in the communion of the hand, and by the Septuagint, in communion or fellowship; that is in partnership. Solom. Jarchy expoundeth it of putting money into the hand to occupy, Sol. jarchi. Ar. Montanus. Vatablus. or lending money. Touching a thing lost, the finder is bound to restore it, Deut. 22. 2. and therefore if he doth not, but forsweareth it, he must be thus mulcted. It is a sin falsely to deny any thing, Levit. 19. 11. but the oath added doth aggravate it more, God being now injuried, as well as man. The rabbis say, that in the case of having detained any such thing, or any part of the labourers wages, when the offender cometh before the Judge if he confesseth it, he payeth onely the principal, if upon oath he denieth it, a fifth part more also, as in this place is appointed. If a mans Maimonie of robbery and lost things. chap. 7. father hath trespassed thus, and the thing in question be in his sons hand after his death, and he upon oath denieth it, he is subject to the same law, but if it be not, he is onely bound to restore according to the worth of the thing, because he took it not away. But if his father confessed it before his death, after that he had denied it upon oath, the son must pay the fifth part, the son having it by him confesseth it, he payeth it not, neither in any of both these cases is he bound to bring this offering, Maimony. Vers. 5. He shall restore it in the principal, Hebr. the head, that is, according to Solom. Jarchi, the thing itself, and because head is sometime put for beginning Caskuni. or first, Caskuni noteth, that the meaning is, he should first put out of his hand the thing detained, that his sacrifice may be favourably accepted. The fifth part to be added more, he saith, is one part more counted with the four parts of the principal, and so is indeed as much as one fourth part, and if that be denied upon oath, a fifth part of that must be added Maimony of robbery, ch. 2. Numb. 5. 7, 8. more, and so as often as the fifth part is denied, till it becometh as small as a mite. And touching the party, to whom restitution is to be made, if the man wronged be dead, it must be to his heirs, a fifth part being added, and if he hath none heirs, to the Priests for the Lord. And if a son hath robbed his father that is dead, restitution must be made to his brethren. In the day of his trespas-offering.] This is the time of making restitution, when he bringeth his oblation, and not when he first confesseth his trespass, so likewise it is directed, Matth. 5. 23. Now it is to be noted, that this restitution was not to be made upon conviction, as by the vulgar latin translation is intimated, si convicta fuerit, for if a man had stolen from another and were convicted of it, he was to restore double or four fold, Exod. 22. Lyranus. 49. wherefore the case here put is to be understood of trespasses, for which men being pricked in conscience do voluntarily confess them, and so there will be no contradiction betwixt this Law, enjoining to bring a fifth part more, onely, and that requiring double or fourfold restitution, for that was in the course of civill justice, there being no sacrifice brought, this upon a proceeding in the Court of Conscience onely before a divine Judge, the Priest. Moreover, in the trespass here spoken of, there must needs be some negligence or error, as also Numb. 5. 6. where the same case is again handled; for a thing committed to a mans trust might be forgotten and so denied, and a thing might be violently taken away, he that took it, supposing junii annot. Aug Epist. 54. Non remittit peccatum, nisi restituatur ablatum. Si res aliena, propter quam peccatum est, cum reddi posset non redditur, non agitur poenitentia, said singiiur. Origen. at that time that he had most right unto it, and therefore there was no reason, that the mulct should be so great, as for a trespass in stealing, &c. wilfully committed. And to this effect Junius Touching things kept from the right owners, although the sin is not remitted, unless the thing stolen or detained be restored, as Saint Augustine speaketh, yet this must both be received with a qualification in respect of those that have not wherewithal to make restitution, according to that which the same father addeth, saying, another mans goods when they can be restored, but are not, it is not truly repented by him that hath sinned herein, but repentance is feigned; and also the forgiveness must not be placed in the restitution, but in true faith apprehending forgiveness of sins by the blood of Christ, and moving in penitency to restitution. The thing committed to keep is mystically, saith Origen, every mans soul, and the society here spoken of is our fellowship with God, the soul must be kept and restored, as it was at the first given, and in our fellowship with God, wee must not offend by having fellowship with the unfruitful works of darkness, and if wee have done, we must repent, and so restore the thing detained. And by the fifth part, Hesychius Hesychius. will have the tongue, the organ of the fifth sense understood, but these things are strained. This is the law of the burnt-offering, it is the burnt-offering, because of the Vers. 8, 9, 10. burning of the fire all night, the Priest shall put on his linen garment, &c.] Junius here beginneth the chapter, because it is here entred upon a new argument, which although it may be accounted fit in this respect, yet because another distinction hath been always used amongst Christians, it is unfit, as tending to confounded the reader in the quotations of places. Amongst the Hebrews here beginneth the 25. section of the Law. The burnt-offering here spoken of, which had the name from burning, in Hebrew called {αβγδ} afcending, because the fume of it ascended, and so it was wasted in the fire, is first and chiefly to be understood to be the continual morning and evening sacrifice, the fat of the sacrifices, the blood whereof was Exod. 29. 38. sprinkled in the day; Maimony saith was burnt in the night, till the ascending Maimony of offering sacrif. ch. 4. of the pillar in the morning. The beast must be killed and the blood sprinkled in the day, or else it was unlawful, but the pieces might lye burning all night, yet this was not purposely deferred, that it might be burning so long, for our wise men have taught that rhey should not be burning but till midnight, that they might make all the hast hereabout that they could. If it be demanded, whether it burned not all the day but in the night onely▪ because the day is not spoken of? Lyranus answereth, that the morning Lyranus. sacrifice burnt all the day, and the evening sacrifice all the night, and that of the day is not expressed for brevities sake but understood, the day morning sacrifice was the first offered every morning, and the evening sacrifice the last every evening, neither was it lawful to offer any other after it, except that of the Passeover, and none might be offered before that of the morning, and other sacrifices brought were laid upon that; whereas the charge here given to Aaron and his sons somemake a question, whether this sacrifice were to be provided at their charge? but that it was not, but at the common charge was shewed before, Exod. 29. 38. That which is here delivered is for a supply of that, which was before wannting, chap. 1. where the burning of the holocaust is spoken of, but order is not taken for the continual burning of the fire never to go out, wherefore this is here enjoined, and mote plainly, vers. 12, 13. of the reason, why the fire should always be burning. somewhat hath been said before, chap. 1. 8. and Exod. 29. 38. Fire setteth forth afflictions, which are always the portion of Christ and of his Church, or the perpetual residence Brentius. of Christ, who is the true light in his Church, or else true doctrine, the light of which it is the ministers duty always to preserve in the Church, Borrheus. Osiander. Gregory. or the fire of charity, which should always burn upon the altar of the heart. In a corrupt imitation hereof the Romans appointed the vestal Virgins to keep the fire burning always in their temple. Hesychius applieth this fire to the fire of the holy Ghost, which we must never extinguish. 1 Thess. 5. Quench not the spirit, and specially in the night must this fire be burning in us, then more wicked others are, we being the more studious of righteousness. Touching the ashes made of this fire, it is here ordained also what Vers. 10. should be done with them, the Priest putting on his linen garment and his linen breeches must gather them up and put them beside the altar, then putting these off, and putting on other garments he must carry them out of the camp to a clean place. Touching the Priests linen garment, Cazkuni saith, that it was the coat, Vers. 11. Cazkuni. the mitre and the girdle spoken of as one, because one was never put on without the other, and all these were linen. This gathering up of the ashes saith Maimony, was the first service of the Priest every day, and it Maimonie of the daily sacrifice. ch. 2. was done about break of day, at festival times, the third part of the night upon the reconciliation day at midnight, the Priest that took them up first washing himself and then putting on these garments. For the side of the altar, where the ashes were to be laid first, it was the east-side, which was furthest from the Sanctuary, Levit. 1. 16. And the reason, why he must put these garments off again, and put ou other garments to carry the ashes out, was because those holy garments might not be used, but in the sanctuary, as may be gathered, Exod. 28. and Maimony in Tamedin. is expressly taught, Ezech. 44. 19. yet Maimony saith, that even the garments, in which he went out with the ashes, were holy garments, but lesser then the other put off, but herein I do not subscribe unto him, but hold rather with Tostatus and others, that they were common garments, because no mention is made any where of other holy garments made for the Priests. For the place where the ashes must be laid, he also saith, that it must be where the wind did not blow strongly to scatter them, neither might strangers gather them up, or any man make use or profit of them. Of the place it is said here, that it must be a clean place, not where any dung, or filth was laid, and this was for reverence towards them being holy relics of the sacrifices. Contrariwise the stones and dust of a leprous house must be poured out in an unclean place, Chapter 14. vers. 40. For the mystery of carrying these ashes out of the Camp, see Chap. 4. 12. but Borrheus will have the raising of our dead bodies turned into Borrheus. ashes, set forth hereby, and the Ordin. gloss, the consummation and Glos. ordin. perfection of our good works presented by Christ our High Priest unto God after death. Hesychius will have by the Priest taking away the Hesychius. ashes every good Christian figured out, for he must put upon him the coat of justice, and the breeches of chastity,& because the removing of the ashes was, that other ashes might be made and come in their place, he will have hereby a daily proceeding in virtue set forth, and that we must not content ourselves with that, which we have already done well. And for the garments put off and others put on, he saith, that they were not divers, the one linen, and the other wollen, but of the same kind, linen, to show, that justice, and other virtues are to be put on, not onely at one time, but time after time, and so the ashes setting forth our good deeds are carried out of the Camp, that is, sent before out of this into another world, which is a most clean and pure place, being there always had in remembrance before God, who will reward us accordingly. That of Origen, applying this change of garments to the Apostles Origen. speaking to the perfect in one kind, and to the people in another, may also haply have use here, if by the perfect we understand a more learned audience, and by the people a simplo. Or the putting off of these garments and putting on other may, as Willet hath it, figure out two sorts Willet. of garments, the mystical under the Law now to be left, off, and the true garment Christ Jesus, to be put on. And this is the Law of the meat-offering, &c.] This Law is before set Vers. 14. down, Chap. 2. but onely that it not there shewed, what order shall be observed by Aaron and his sons in eating that, which was their part thereof, wherefore the same is here again repeated, that rules for the eating of it might be added. And here again the first against eating it with leaven hath a ground Rules about the Priests of the meat-offering. Vers. 16. there. vers. 11. no meat-offering shall be made with leaven: here it is accordingly enjoined, it shall be eaten in the holy place with unleavened bread, in the Court of the Tabernacle of the Congregation, the place also where it must be eaten, being assigned; why leaven eating is forbidden, see before, Chap. 2. 11. The second rule is, all the males among the children of Aaron shall eat of it, it shall be a statute for ever, &c.] These sacrifices are called most holy, as also the sin-offerings and trespass-offerings, and therefore they must be eaten by the males onely and in the holy place, but for some other offerings, there is more liberty given, see this distinction before Chapter 1. The third rule is, every one that toucheth them, shall be holy] The Sept. whosoever toucheth them shall be sanctified, and this, saith Cazkuni, is the Vers. 18. meaning, he shall purify himself, before he touch them, or any vessel or thing to be used about them, shall first be sanctified, see the like v. 27. and Exod. 29. 37. Origen. The males onely saith Origen, must eat of these sacrifices, not the females, to intimate, that none, who are inconstant, and weak, and divers in their opinions in matter of faith, like women, can feed upon the holy food of the word of God, or, as Hesychius hath it, can argue or discourse Hesychius. touching God, and the deep points of Theology, and as these sacrifices must be eaten onely in the holy place, so exercises of Theology must be kept onely in the Church, unless as Nymphas Colos. 4. a man maketh his house a Church by being sequestered from worldly affairs to divine. Touching this, whosoever toucheth them shall be holy] Junius saith, that junii annot. this is meant of things and not of persons, whatsoever toucheth them, as is also further explained, vers. 27. so likewise Genevensis. But I rather subscribe to the former exposition of Cazkuni, because this is in the nature of a reason, why Aarons sons only should eat these, and in the holy, viz. because the Lords will is, that none but the sanctified should touch them, and the Law, vers. 27. is a divers Law from this. Hesychius ascribing the sanctifying to the touching, saith that mystically hereby is meant, if any do but Hesychius. touch the deep things of God, in disputing thereabout, this sufficeth to sanctify them, as to touch the fire, to be warmed, but as he that goeth too near is burned, so he that presumeth to dispute too highly of God thinking to become more glorious falleth into blasphemy, whilst he is not also to prie into the depth of divine things. This is the offering of Aaron and his sons, which they shall offer in the day, Vers. 20. when he is anointed, &c.] Here it is first to be enquired, whether this meat-offering of the Priest were to be offered day after day perpetually, as the continual burnt-offering, because it is said, perpetual, half of it in the morning, and half in the evening, or whether once onely at the time of his anointing, because it is said, in the day of his anointing? Cazkuni saith, that Cazkuni. the High Priest was here enjoined to offer this offering daily from the time of his consecration, as long as he lived, and so likewise the High Priest, that succeeded him from age to age, and whereas it is said, in the day of his anointing, he rendereth it, from the day, &c. and Exod. 2. 23. the same word is used for after. Maimony also reckoning up the divers sorts of meat-offerings Maimony of sacrif. offer. ch. 12. Sect. 1. saith, the High Priest brought his mincah from day to day perpetually, and the other Priests but once, viz. at the time of their consecration onely, as Levit. 8. 26. thus also Cajetan. But Lyranus, Junius, Vatablus, Lyran. Junius. Vatablus. and some others hold, that it was onely once to be offered by him, viz. the eight day of his consecration, when in seven dayes it was finished, so that he was now made fit to offer, as Chapter 8. and it is called perpetual, because whosever was High Priest, at his first initiation into this office must perpetually bring this offering. Willet seeketh to strengthen this by divers reasons, 1. Because it is said, in the day, not from the day, 2. Because there was another continual sacrifice with a meat-offering appointed to be offered daily, Exod. 29. so that one brought by the Priest also would have been superfluous, &c. But for the first of these reasons, it hath been already taken away, and for the other, it is of no force, seeing there were sacrifices for particular persons some or other daily brought, besides the daily burnt-offering, and yet not superfluous. And indeed it standeth with reason, that the High-Priest being made equal to the Congregation in his sin-offering, Chap. 4. should in some sort hold a proportion therewith in a daily meat-offering for himself, as one was daily offered for it morning and evening. Secondly, another question here ariseth, how it is said, Aaron and his sons shall offer this offering, because it was the offering of the High Priest onely? But it is answered, that he offered, and they ministered unto him Lyranus. offering, which also implieth a daily offering, because if it had been but once onely, his sons should not have needed to help about it, the offering being so small, the tenth part of an Ephah, or bushel, and that divided into two. Or by saying, Aaron and his sons shall offer it, he meaneth not, that together they shall offer this sacrifice, but Aaron now, and when another being his son should come to be High Priest after him, and another after him, every one should successively offer this sacrifice, as is further made plain, Vers. 22. In a pan it shall be made with oyland when it is baken, thou shalt bring it in,& offer Vers. 21. the baken pieces, &c.] The word translated pan, signifieth a flat pan, or plate, as was shewed Levit. 2. 5. The manner was thus; the High Priest brought with him atenth deal of fine flower, and sanctified it, then dividing it into two parts he made of each part 6. cakes, mingled the flower with 3. logs of Maimony of sacrif. ch. 13▪ oil, taking for this half the oil, and the other half to fry them withal, the cakes being baken he divided each of them into two, and so offered the one half in the morning, and the other in the evening, doubling and breaking every half over again, and putting frankincense upon it, and the cakes thus broken were the baken pieces here spoken of, that must be offered upon the Altar. The High Priest with these his fried cakes, did most aptly set forth Ainsworth. pelican. Gregor. Christ, who was daily fried with afflictions for our sins. pelican Expoundeth it of his fire of charity, when he hanged upon the cross; and Gregory, of the zeal of ministers. But it is best referred to Christ crying in the heat of his Passions, so also Hesychius, who by the Ephah containing Hesychius. three measures understandeth the blessed Trinity, and by the part brought to be offered, Christ his human nature, suffering partly in the morning, when he was in the hall of Caiaphas, and partly in the evening, when he hung upon the cross, from the sixth to the ninth hour, and by the parts, into which these cakes were broken, he understandeth the Passions of Christ, coming on by parts. The conclusion of this Law is, it shall be wholly burnt, for every meat-offering Vers. 23. for the Priest shall be wholly burnt, it shall not be eaten.] Of the reason why the Priests offering must be all burnt, but much of the offerings of the people was to be eaten, I have spoken before, viz. because although he figuratively bare the sins of the people, yet there was none to bear his sins, neither could he bear his own, Ch. 4. This is the Law of the sin-offering, in the place where the burnt-offering is Vers. 25, 26. killed, shall it be killed before the Lord, the Priest that offereth it for sin shall eat it, &c.] Here because in treating of the sin-offering it was not said before where it should be killed, he appointeth now the place, viz. where the burnt-offering was killed, that is, on the north side of the Altar, Chapter 1. 11. but this, say the Hebrews was not full north in the horn thereof, by which it was killed, but north-west, and so did most aptly figure out Christs Passion on mount Calvary lying on the north-west side from Jerusalem. Touching the Priests eating of this sacrifice, this was, that he might bear the sin of the offerer, Chap 10. 17. that so he that brought it for his sin might be set free, the burden thereof being laid upon another, viz. the Priest, a figure of Christ, who bare the iniquity of us all. But verse Esa 53. Vers. 30. 30. there is a general rule against the eating of any sacrifice, the blood whereof was brought within the Tabernacle, such as were the sacrifices of the Priest, and of the congregation, Ch. 4. Whatsoever shall touch the flesh thereof shall be holy, and when there is sprinkled Vers. 27, 28. of the blood thereof upon any garment, thou shalt wash it in the holy place, but the earthen vessel wherein it is sudden, shall be broken, &c.] Having said verse 25. of the sin-offering, that it is most holy, for which cause the Priests onely must eat it, and that in the holy place, now he appointeth, that if any thing be sprinkled with the blood thereof, it should be washed, or scoured, or rinsed, or broken, if it were of earth, that is, any drop of blood of this sacrifice being sprinkled accidentally upon any thing, to show, saith Ainsworth, that they, who have any part in the blood of Christ, should be sanctified to possess their vessels in holinesse. And yet he saith, Ainsworth. these Ordinances shadowed out the contagion of sin, from all slain or spot of which we must carefully wash and cleanse ourselves by true faith, and repentance. It seemeth to me, that the washing away of the pollution of sin is set forth hereby, because that, which toucheth the the flesh of this sacrifice, is holy, and by the like reason, that which is sprinkled with the blood thereof; and if holy, then not polluted, and so the washing and scouring it not appointed to get off any pollution, but rather the holinesse of this flesh or blood, that holy vessels of whatsoever, or holy garments such as all they wear, which were thus sprinkled, might not afterwards having holinesse upon them be used to a profane or common use; and because an earthen vessel could not endure such scouring, neither was it worth the pains, it must be broken to prevent further use of it. The rabbis put a difference between sprinkling of blood and putting it into, or upon any thing, for in this case washing is not required, because it is said, When the blood is sprinkled, for they go upon the letter of this clause. And they make a distinction hetwixt things apt to receive uncleanness or Maimonie of sacrifice offering, chap. 8. not, saying, that the one sort must be washed, but not the other. They also say, that scouring of the brazen vessel here spoken of is with hot water, and the rinsing with could, and for washing of a garment sprinkled with blood, that onely the bloody place must be washed, and that so clean, that none appearance of blood may remain upon it. For the mystery, Hesychius saith agreeably to that which I spake before, sprinkling with blood is with the baptism of repentance, wherewith he that Hesychius. is sprinkled is sanctified, the garment sprinkled is the flesh▪ for the flesh is the garment of the inner man, this he saith, must be washed in the holy place, not because it is polluted by sprinkling, for no such thing is here said, but this very sprinkling is called washing in the holy place, that is, the Church. For he that is sprinkled with the baptisms of pagans is not washed with the Spirit, because he is not washed in the Church, where onely the spirit of sanctification is recevied. It is meant then, that he who is sprinkled with repentance should be baptized in Christs Church, and so be perfectly sanctified. And touching the vessels earthen and brazen, he saih, whereas the one, wherein any of the flesh was sudden must be broken; hereby was shewed, that they who are but as earthen base vessels in Gods house:( for of divers such vessels it is spoken, 2 Tim. 2.) shall be destroyed, that is, such as because they have been sprinkled in baptism, think that they shall be saved, although they live in sin shall perish. But they that are as brazen vessels, that is, strongly set to fly sin, when they fall into any pollution of sin, shall be cleansed again by the tears of repentance, and so come to their former estate. To this effect in many more words Hesychius: The ordinary gloss by the garments sprinkled understand carnal men, by the earthen vessels, the weak who must be broken with the terror of Gloss. ordin. judgements, by the brazen the strong, that fall not into sin, who are to be scoured with the heat of the spirit. But this I think is altogether besides the purpose, and that of Hesychius best, or else we may mystically apply it thus: Christ is the sin-offering, and who so toucheth him or is sprinkled with his blood by faith is sanctified, and yet if he be as an earthen vessel, base and wicked in his life and worldly, he shall notwithstanding his faith in Christ perish; but if as a garment, that is, such as through infirmity is defiled, but cleanseth himself eftsoons by repentance, or as a brazen vessel strong by grace to scour and rinse off sin by the tears of repentance, washing in baptism belongeth unto them, and they have the benefit thereof. No sin-offering whereof the blood is brought into the Sanctuary shall be eaten, Vers. 30 &c.] This is put for an exception to the law of eating the sin-offerings, all others should be eaten but not these, and such were the sin-offerings of the Priest and of the whole congregation, chap. 4. where also the mystery of this hath been touched upon. These sacrifices did most properly figure Heb. 9. 11. 24. out Christ, whose blood was brought into the Sanctuary of Heaven, when after his passions he rose again and ascended up thither, and this prohibiting of the Priests to eat of them figured out, that they which still cleave to the Araonicall Priesthood, and to the old rites thereof have no part in Christ, as is intimated, Heb. 13. 10. We have an altar whereof they have no right to eat, that serve the tabernacle. Which is plainly an allusion to this ordinance. Touching the burning of the flesh of these sacrifices here spoken Levit. 4. of, this was without the camp it appearing more manifestly hereby, that this was done to figure out Christ, who suffered without the gates of the city, Heb. 13. 12. CHAP. VII. HAving done with setting down rules about the sin-offering, here he giveth rules about the trespasse-offering, of which chap. 5. This is Vers. 2, 3, 4, 5, 6, 7. most holy, must be killed in the same place, and the blood sprinkled about the altar, and as much of it is allowed to the Priests, and the eating of this is restrained to the males as the sin-offering. For these words, this is the law of the trespasse-offering, the Septuagint have it, This is the Law of the rams offering of repentance. And accordingly both Hesychius and Brentius, and Hesychius. others understand it of the offering; for that trespass which hath relation to the Lord, chap. 5. 15. 17. chap. 6. 4. viz. the ram; and Hesychius noteth more particularly, because in setting down rules for the sin-offering, chap. 6. nothing is said touching the manner, but here it is said, The blood shall be sprinkled about the altar, and the fat, the rump, the fat concerning the inwards, the two kidneys, and the fat upon them, &c. the Priest shall burn upon the altar; that it is a greater offence that is done against the Lord, then another ordinary sin, and with more ado expiated, and so he expoundeth mystically all these parts offered. But I cannot see, why this trespass offering should more specially be held that of the ram, seeing that all other trespass-offerings shall be let go without their canons as doubtless they are not, but this is a rule for them all, if they be of beasts that have such parts as are here spoken of, but if not, or of birds, recourse must be had to the law touching them, chap. 5. 7. And whereas the things to be burnt upon the altar are here particularly name, but not in speaking of the sin-offering chap. 6. It was passed over there as being unnecessary to be repeated, seeing. chap. 5. all the fat of the sin-offering is appointed to be offered, as in the peace-offerings, in speaking of which all these particulars are also name, chap. 3. where the mysteries of these things are set forth, but touching the trespasse-offering, chapter 5. no particular order had been yet taken, and therefore it was necessary to insert it here. The Priest shall have the skin of every mans burnt-offering,] Touching Vers. 8. Maimony treat. of sacrifice, ch. 5. sect. 19. 20. Of the most holy and the lighter holy things, see before, chap. 1. vers. 2. the skins of burnt-offerings, Maimony saith, those here spoken of are to be understood of the skins of the most holy things, for the skins of the light holy things were not the Priests, but the owners, nor the skins of the beasts, whose flesh was not offered in sacrifice, nor the skins of the most holy things, to which any pollution happened before they were flayed. Such skins as they had, the men of custody which served in their courses divided amongst them from Sabbath day evening to Sabbath day evening. If any offering were brought for the maintenance of the Sanctuary, and if any goods were sanctified having males amongst them, the Priests had not their skins, but they were sold for the reparation of the Sanctuary. But the skins being allotted to the Priest, Hesychius understandeth both worldly goods and patience, because Job 2. 4. It is said, skin for skin, meaning riches, Hesychius. which as a skin did then compass Job about, and patience encompassing him, when he had lost all: for men ought to give of their worldly goods to the intelligible Priest, and for his sake patiently bear any sufferings, that is, for Christs cause. Brentius saith, that a special provision was here made that the Priest Brentius. should have the skin, both to show that he taketh care for the payment of all even least duties to his Priests, and also that his providence to such mean things, is much more extended to the bodies of men, his servants which are of far more worth before him, then the skins of sheep and oxen. Ainsworth will have the skins here, and for the covering of the tabernacle, Ainsworth. and those skins put upon Jacobs hands to signify Christs righteousness wherewith we are covered by faith; but these skins are the Priests, that is, Christs, not ours. I prefer that of Brentius, God will see that his ministers shall not be abridged of their least due. And all the meat-offering baked in the oven, and fried in the pan, &c. 10. Vers. 9. Vers. 10. And every meat-offering mingled with oil and dry shall the sons of Aaron have one as much as another. Touching the divers ways of preparing the meat-offerings enough hath been said already: but here because it is spoken of some mingled with oil, and some dry, the question is, what be the dry meat-offerings? Junius answereth, that they were of flower without any liquid thing, as oil, or wine, or incense, such as the meat-offering for sin described, junii Annot. chap. 5. 11. so likewise Genenensis. The ordinary gloss saith, that by the meat-offering with oil, the offering of the rich is understood, by the dry, Glos. Ordin. the offering of the poor, but this is not so full, whereas it is said of the meat-offering baked, &c. vers. 9. that it shall be the Priests, that offereth it, this clause saith Maimony, is added to show, that if any Priest by reason of Maimonie treat. of sacrifice, chap, 10. sect. 14. any uncleanness is unmeet to serve at the time of offering, he must have no part in that offering, although he purified himself in the evening; and for the matter of parting, it was for those that served the same day, one of them had as much as another. A child of the Priests had no part, nor a woman, although they might eat of some of the same sacrifices, but any of the sons of Aaron although he were blemished, had his part, chap. 21. 22, And amongst those that partend, the high-Priest was not counted, but took what he pleased thereof, so Maimony. But it seemeth rather, that there was a distinction of the meat-offerings, those for sin being the Priests only, that offered them, as v. 7. but the rest being divided, so pelican, Vatablus and pelican. Vatablus Caietan. R. Solom. Lyranus. Cajetan. Rab. Solom. and Lyranus determine it otherwise thus, each Priest had his day to offer in, and then the sacrifices of that day belonged to him onely, and his family. Touching the distinguishing of the Priests into courses. each one attending in his course, see 1 Chron. 24. But for one upon his day, week or month, then to take all seemeth to be against this law of equal division, because sometimes more sacrifices might be made, and sometimes fewer. It is to be held therefore rather, that an arithmetical division was made from time to time according to the number of their families. Mystically by the Priests thus sharing in the sacrifices, the faithful who Brentius. are Priests unto God, are set forth, each one having part alike in Christ, for his salvation, and none being suffered for want to perish. And this is the law of the sacrifice of peace-offerings, if it be for a thanksgiving, Vers. 11. 12, 13. he shall offer unleavened cakes, &c. vers. 13. besides the cakes, he shall offer forhis offering unleavened bread, &c. Having set forth the sacrifices of peace-offerings, chap. 3. now because something more was to be supplied touching them, he speaketh of them again, distinguishing them into two sorts 1. For thanksgiving called {αβγδ}. 2. For a vow, v. 16. called {αβγδ} or {αβγδ} of a vow or voluntary. For the first, the things supplied here, are. 1. That a meat-offering should always be added to a peace-offering, and that of unleavened cakes, of which see chap. 2. 2. Besides the leavened cakes, unleavened bread must also be brought, for the reason hereof see before, chap. 2. 11. 3. All the flesh of the peace-offerings must be eaten the Vers. 15. Sol. Jarchi For burning the remainder, see Exod. 12. and Exod. 29. 34. Ainsworth. Theodor. same day, and none of it left till the morning; and the same rule saith Sol. Jarchi, was to be followed in eating the cakes and bread. For the reason why it must be eaten the same day, the like is appointed for the paschal lamb, Exod. 12. 10. hereby was intimated, there we must not delay, but make hast to feed upon Christ by faith, to keep Gods commandments, and to give him praise for his benefits, Psalm 119. 60. Psalm. 95. 7, 8. Heb. 3. 12, 13, 15. so Ainsworth. And Theodoret addeth, this hast was made, that they might be forced to give part to the poor. But what is meant by saying, of it he shall offer one out of the whole oblation Vers. 14. Lyranus. for an heave-offering to the Lord, and it shall be the priests? To this Lyranus answereth, that one of every kind before mentioned is meant, which the priest had, and the offerers the rest, so likewise Cajetan and Ainsworth. But Origen and Vatablus are for one only out of all. But forsomuch, as Origen. Vatablus. the breads brought were of divers kinds, it is more probable, that one of each kind must be offered, or else to what purpose were they brought of divers kinds, if three were kept back and only one presented before the Lord, and so it would be doubtful of which kind one must be taken? Besides the words will bear this construction, one out of the whole oblation, that is, one of the cakes, wafers, fried cakes and loaves, of each sort one, or else it is not one out of the whole oblation. But if his sacrifice be a vow, or voluntary offering, it shall be eaten the same day and the morrow, but the remainder of the flesh the third day shall be burnt with Ver. 16, 17. fire.] Because a disjunction is here made, vow or voluntary offering, it is collected by some, that there were two sorts of peace-offerings, besides the offering for thanksgiving, which was a third. That of thanksgiving was for some benefit received, the votive for the performance of a vow, and the Iunius. voluntary merely out of devotion, for that these two last were different kinds, appeareth both by the divers appellations, and by the disjunctive particle, or; Thus also the Heb. Can. There is this difference betwixt a vow and a voluntary offering, that which is vowed, must be performed, although it be lost or stolen, for the vower is bound still, till he hath brought another like unto it; but if voluntarily he hath promised an offering, and it be lost or stolen, he is not bound to make it good. Again, a man is said then to have vowed, when he hath said, lo, upon me be a burnt-offering, or a meat-offering; or the price of this beast be upon me for a burnt-offering or meat-offering: but he that saith, the price of his beast, or this beast be a burnt-offering, &c. maketh a voluntary offer-ing. But they say, that he who voweth, or voluntarily Maimony of sacrif. ch. 14: sect. 1. 5. promiseth, is not bound, unless his mouth& heart accord; as if he intendeth to say, upon me be a burnt-offering and saith a peace-offering, this is nothing. Both for vows and voluntaries it is not necessary, that a man pronounce ought with his mouth, for if he hath fully determined it in his heart, although he saith nothing, he is indebted. To vow also an offering for sin or trespass is nothing, because he is bound to bring this. Lyranus and Borrheus, that an offering of thanksgiving is for a benefit obtained; but for a benefit Lyranus. Borrheus. Caietan. desired, a voluntary offering, or a vow, thus making these two all one. Cajetan differing from all, saith, that these two last indeed are two kinds, but the offering of thanksgiving is to be referred to one of them. But the divers order set down for the eating of the flesh of these sacrifices in two dayes, whereas the other must be all eaten the same day, sheweth, that it was a divers kind of sacrifice from these. I rest in the triple disjunction before spoken of. But why might the flesh of these sacrifices be eaten the same day, or the next day, and if any remained, till the third day, be burnt with fire, but that of thanksgiving must all be eaten the same day? Lyranus answereth, Lyranus. because a man is more bound to serve and praise God for a benefit received, then for one hoped for, and therefore he must not so long in spending the sacrifice brought for praise, but eat and impart it all, to such as need, the same day. Brentius taking these dayes for festival times, wherein men eat and drink together more liberally, saith, that they were enjoined to spend no Brentius. more time, but one day or two at the most in his service, least if they had been unlimited, their holy feasting should by continuing more dayes have been turned into licentiousness and excess. But this is onely a reason in general for a day or two, but not of the difference betwixt the time of the one feast, and of the other. Hesychius holding, as was said before, that Cajetan doth, that the voluntary sacrifice, was of the same kind with the sacrifice of thanksgiving, Hesychius. laboureth to prove, that there is no difference about the time of spending the one and the other, because to day and to morrow signify both alike, the short time of this life, wherein we must feed, that is, work what may avail for our salvation, for when the third day cometh, there will be no time of working, but of destruction by fire to such as have not wrought. And upon this he insisteth with many more words, and allegations, but in vain, because it is absurd to go about to prove a thing limited to a day, and for which there is liberty two dayes, all one. If I may give my conjecture, I think, that this distinction of time is made, because men did more often receive benefits from the Lord, for which they were to bring the sacrifice of praise, but more seldom tied themselves by vow or promise, to bring a sacrifice, and therefore, least too many dayes should be spent in in the year about a duty so obvious, there was but one day only allowed for that, and two for this. For the mystery, I assent unto Hesychius, Brentius, and others that Christs Resurrection upon the third day, was here pointed at, because he The mystery. said, I walk to day, and to morrow, and the third day I shall be perfected, and the end of the world, that shal be by fire, after the short time of this world, for what remained to the third day must be burnt with fire, because the time of this world is but two dayes as it were, one from the creation to Christ, the other from Christs incarnation to the consummation. All must be consumed in a day or two, that is, they should continue to offer carnal sacrifices under the old Testament, but Christ the Redeemer being come, there must be none more offered, if there be, God will judge it, when he shall come in flaming fire. And we must feed our souls with Christ the bread of life and his holy word a day or two, that is, whilst we have time in this life, for if it be neglected, there will be no spiritual food to be gotten hereafter, as the foolish Virgins having neglected to get oil into their lamps, could not after the Bride-grooms coming, get any to light them into the marriage-chamber, but were for ever shut out. There may also a civil reason be rendered, why the flesh must be all eaten in a day or two at the most, because in those hot parts it would not well be kept any longer at some times from putrefying, so Philo Judeus. Philo. And if any of the flesh of his sacrifice of peace-offering be eaten on the third Vers. 18. day, it shall not be accepted, neither shall it be imputed to him, that offereth it, &c.] Here are two penalties upon him that burneth not the remainder of this flesh upon the third day, to prevent the eating of it. It shall not be accepted, or imputed, but if it were an offering upon a vow, he is bound Vatablus. to offer again, if voluntary, it is but lost labour. 2. It shall be an abomination, Heb. Pigul, which word is used onely here, and Levit. 19. 7. Esa. 65. 5. Ezec. 4. 14. and not in any other place. Aquila rendereth it {αβγδ} a thing to be rejected, which word is also used, 1 Tim. 4. 4. And because he hath committed abomination, he shall bear his iniquity, that is, whosoever eateth of it, the offerer shall bear this, although he himself eat Caietan. not upon the third day, because through his negligence it was not burnt, as is commanded, to prevent the eating thereof. What it is for a man to bear his iniquity, is further expressed, Levit. 19. 8. viz. to be cut off, so in Talmud Babyl. If one hath but a purpose then to eat thereof, but as Talmud. Babyl. Maimonie much as an Olive, he shall be cut off, and Maimony saith the like of eating so much as an Olive thereof groundging upon Levit. 19. 8. But touching the purpose of eating at that time he setteth forth most fond things, saying the purpose of eating, polluteth onely, if it be either in the killing, receiving of the blood, carrying it to the Altar, or in the time of sprinkling it upon the Altar, but not, if such a purpose be in the time of flaying, cutting it in pieces, &c. and he expoundeth the purpose, not of the Offerer but of the Priest. Moreover he addeth, that the purpose of offering it by a wrong name also polluteth it, as by the name of a burnt-offering, when it is a peace-offering, or the purpose to burn or eat it out of the holy place. Yea he proceedeth further, and plainly contradicteth the Lord, saying, that the offering being made in due manner, and the blood duly sprinkled, it is accepted, although some of the flesh remaineth upon the third day, because Levit. 17. 11. it is said, the blood upon the Altar maketh atonement for the soul. But the Lord saith expressly here, it shall not be accepted, if ought of it be eaten upon the third day. And the flesh that toucheth any unclean thing, shall not be eaten, it shall be burnt with fire, and as for the flesh, all that be clean shall eat of it.] Here besides the Vers. 19. uncleanness before spoken of, which is by keeping it till the third day, there is another uncleanness also set forth, by touching any unclean thing, and and a third in the eater, if he had any uncleanness upon him, vers. 20. or had touched any uncleanness, vers. 21. for in either of these cases to eat of the holy sacrifices was a cutting off, but any man that was clean might eat of them. This shewed that to the pure all things are pure, but to the impure and the unholy, the purest service of God is turned to abomination, as Prov. 15. 8. As holy flesh is made unclean, saith Origen, by touching a thing unclean Origen. Hom. 5. in Levit. and might not be eaten of the unclean, or of such as touched any unclean thing, so hereby was set forth, both that divine doctrine is corrupted with heresy, and that he is unfit for instruction, that is unholy, or a companion of the unclean, that is, of the wicked. This saith Maimony, was a general rule for all holy flesh becoming unclean by any means, it was to be burned, if the uncleanness happened to it Maimony in Pesulei hamuk. deshin, ch. 19. in the sanctuary, it was forthwith to be burnt there, if without the sanctuary, it was to be burnt without, but the remainder of these light holy things the owners burnt in their own houses, but this is to be understood of houses in Jerusalem, where onely holy flesh was to be eaten: for if a man had carried any morsel thereof out of this city through forgetfulness, he must return again to burn it there, and the like course was followed touching the meat-offerings. There were divers other things also, that were burned, and what holy things becoming unclean were not burned, Deut. 21. 4. 14. Exod. 13. 13. Numb. 6. 9. were butted as that which dyed alone, and the untimely birth. &c. Touching the flesh, of which it is said, all that were clean, should eat, this is to be understood of the flesh no way polluted, and Solomon. Jarchi Sol. jarchi. noteth, that this is added, lest it should be thought because of those words, Deut. 12. 27. Thou shalt eat the flesh, that the owner onely might eat thereof, for any that were not unclean might eat together with him also, whereas an unclean person eating of it is threatened with cutting off; Maimony Maimonie. saith, if he hath washed himself, although the Sun be not down, before he eateth, he shall not be cut off but beaten, because all his uncleanness was not upon him. For a man unclean that eateth, he saith also it is to be understood, if he eateth presumptuously, he is to be cut off, but if ignorantly, he must bring his offering appointed chap. 5. what the uncleannesses of men be, the touching whereof maketh unclean, see chap. 13. and 15. and 23. v. 3, 4. For the cutting off here spoken of, some think that it was not a cutting off by death inflicted, but by separating him from the congregation, as Vatablus going upon the words here used, He shall be cut off from his Vatablus. Lyranus. people. But others better, of cutting off by death, and if men knew not of it, by Gods judgement, but Burgensis is onely for cutting off by God, and Burgensis. junii Annot. rooting out, Junius for cutting off from the people of God in another world. But this is too hard a censure, and that of separating him onely too easy for a fault committed presumptuously. Hesychius will have the unclean eating of holy flesh mystically to set forth hypocrites, for even their virtuous works are abominable before God The mystery. Hesychius. forsomuch as they do them out of an impure mind to get praise of men, and they shall be destroyed, therefore they are in sheeps clothing, but inwardly are ravening wolves. And as for touching any uncleanness, he saith, the uncleanness that defileth, set forth hereby is the sinful cogitation of the mind; for from within out of the heart come evil thoughts, and these defile a man, and because a man with such thoughts is like unto a beast, Mark 7. 21. he, in whom these thoughts are, is an unclean beast; the uncleanness whereof is here spoken of, he that hath to do with such, and chiefly with wizards, and witches, whose studies are all sinful, when he doth any thing pertaining to salvation, it shall be counted sin in him, and he shall be cut off from salvation therefore. Ye shall eat no manner of fat, of ox, sheep, or goat, &c.] From hence to v. 27. Vers. 24. is a law against eating fat or blood. The same law was set down before, chap. 3. 17. but because most briefly there, it is here repeated again, and some explication is added, but of this enough hath been said already upon chap. 3. 17. He that offereth a peace-offering, shall bring his offering to the Lord, with his own hands shall he bring the offerings made by fire, the fat with the breast, and the Vers. 29. 30 breast shall be waved, &c.] The Lord having appointed the offerer to bring his offering, chap. 3. 3, 4, 5. but not particularly determined the parts, which he was to bring with his own hands, he now repeateth that again, and expresseth fully both what he should offer with his own hands and how, and what parts of his offering should go to the Priest, v. 31. 32, 33, 34. For the manner of doing these things, see before, chap. 3. 3, 3, 4, 5. Touching the wave breast, and the Heave shoulder here appointed to be Aarons and his sons, see Exod. 29. 26, 27. the heaving or lifting up of the shoulder towards heaven shewed both that all the good things which we enjoy come from God in heaven, and that we should in all things tend thitherward. And the waving of the breast to and fro, saith pelican, figured out the preaching of the gospel over all the parts of the world. And this is said to be a Statute for ever, whereby these parts are given to the Priests, meaning till the coming of the Messiah, when all sacrificing should cease, as being ordained to typify him out. This is the portion of the anointing of Aaron, and of the anointing of his sons, Vers. 35. Calvin. Lyranus. Origen. Hesychius. &c.] That is, of Aaron and his sons, because they are the anointed Priests of God. Lyranus expoundeth it, this is their obiation in the day of their anointing, but this is contrary to v. 36. Origen and Hesych. will have nothing else meant, but mystically that the Priests ought to be endued with wisdom set forth by the breast, and virtue set forth by the shoulder. But how then are these commanded to be given them by the children of Israell, vers. v. 36. 2. This is the law of the burnt-offering, meat-offering, &c. Here is the epilogue Vers. 3 7. or conclusion about sacrifices of all sorts, and the sacrifice of consecration is numbered amongst the rest, although not before mentioned in this book, because it was appointed also in the same place, Exod. 20. and is by and by to be put in practise, ch. 8. Whereas it is said, that the Lord commanded to offer their oblations Vers. 38. in the wilderness of Sinai. this is not to be understood, as if all these sacrifices were to be made there, for if they offered not many sacrifices after Amos 5. 25. this in the wilderness any more, but it is meant that in the wilderness of Sinai the charge was given them touching all these sacrifices. CHAP. VIII. IN this chapter Aaron and his sons are consecrated, and the tabernacle and the altar, as was appointed, Exod, 29. and 30. where all things both touching their garments, ch. 28. and the ceremonies of their consecration are largely expounded, so that the reader having recourse thither may be sufficiently informed touching all; whereas vers. 27. Moses is said to have put the offering upon the hands of Aaron and his sons; Comestor saith, that hereby they had power given them to take the offerings of the people Scholast. historia. Caietan. partly to be sacrificed to the Lord, and partly for their own use. Cajetan thinketh, that the consecration of Aaron and his sons was at the time of consecrating the tabernacle, Exod. 40. because all this being there appointed, it is said, vers. 16. that Moses did all things according to the commandment of the Lord, and the time is precisely set down to be the first day of the first month, v. 1. But Osiander, and after him Willet are for the contrary, Osiander. Willet. because it is set down here, and therefore it is most probable, that it was not done till now; and because it was necessary, that they should first be instructed in all sacrifices, before they were consecrated to the office of sacrificing, and instructions touching most sacrifices they had none till that in ch. 1. 2, 3, 4, 5. &c. they were delivered unto them. But the first of these arguments is weak, for even after the setting down of things touching burnt offerings, meat-offerings, and peace-offerings, ch. 1. 2, 3. the same are undertaken again, ch. 6. 7. that they might be more fully set down, and the defects that were before might be supplied. And therefore to describe the consecration of Aaron and his sons more fully which was before, but briefly mentioned might well according to the course of this book be again undertaken in this chapter. And for the other argument, if they had instructions in these 7 dayes of the consecration, touching sacrifices long after to be offered in the land of Canaan it was time enough: yet when I consider, that the setting up of the tabernacle, and of all the appurtenances thereof is described as done, Exod. 40. 17. &c. I think that between that and this consecrating, all hitherto set down in this book was spoken the same day, and the tabernacle and altar, and Aaron and his sons were anointed, and all things also in this chap. 8. set down, because after 6 dayes more, during which time the consecration of Aaron and his sons lasted, it is said, ch. 9. Upon the eighth day Aaron was appointed to make other oblations, as being now perfected. And hitherto of this eighth chapter, that I may not after the manner of many other expositors make this book swell with repeating the same things again, which is a thing, that in all my writings I still labour to decline. CHAP. IX. ANd on the eighth day Moses called Aaron and his sons, and the Elders of Israel. And he said unto Aaron, take thee a young calf for a sin-offering, &c. Vers. 1, 2. The 7 dayes of their consecration were now ended, and so they were fully sanctified to the Priests office, wherefore they are now appointed to begin to offer. This number of 7 was also much respected for other things, children were not circumcised till 7 dayes were past, viz. upon the eighth, the young of beasts might not be offered in sacrifice till the eighth day, Levit. 22. 27. and persons that were unclean by leprosies and issues after healing, were not clean again, till 7 dayes ended, Levit. 14. 8, 9, 10. ch. 15. 13, 14. Numb. 6. 9, 10. in all which as Ainsworth well noteth, Christ rising upon the eighth day was figured out, in whom we are sanctified, and made fit Ainsworth. now as Priests upon this day specially to offer the sacrifices of our devotions to the Lord. And of the Priests sanctifying in 7 dayes, and offering upon the eighth day, it is also spoken long after, Ezech. 43. 36, 27. But upon the comparing of this place with that Numb. 7. 10. where the Princes are said to have offered 12 dayes, each one upon his day a sacrifice, and this is said to have begun in the day, that the altar was anointed, a great question ariseth how this could be that Aarons and his sons consecration should be in 7 of these dayes, and so many sacrifices more offered also seeing till the Priests consecration finished, they could not offer, not assist Moses in offering, and the task was too great for him alone to offer so many sacrifices both for Princes and Priests, and to perform all other ceremonies in so short a time. But this is easily answered, although the Princes brought their offerings upon the first day, yet it is not said that they were offered then, but to each Prince is by the Lord appointed a day, vers. 11. which it is most probable began not till after the consecration of the Priests ended, and the sacrifices offered which are here spoken of, that so ministers enough being ready for this service, they might be able to perform it, which otherwise could not have been done. But Vatablus and Tostatus will have the Priests and the Princes sacrifices to have been offered Vatablus Tostatus. R. Salom. Lyranus. upon the same dayes. Rab. Salom. and Lyranus hold, that the Priests were consecrated 7 dayes before the setting up of the tabernacle spoken of, Exod. 40. and the anointing of the altar, Numb. 7. and then upon the first day of the first month began the offerings of the dedication. But this is against the express words of the Text, Exod. 40 God commanded Moses to anoint Aaron and his sons, &c. The same day, that he commanded the setting up of the tabernacle, whereas they say, that there were two times of erecting the tabernacle, one before that spoken of Exod. 40. which was day after day for 7 dayes, during which time it was again taken down every night, and another more stable, after which it was not taken down, till they removed the camp. It is merely imaginary, neither doth it agree, because Aaron and his sons during the 7 dayes of their consecration were not to depart from the tabernacle day or night, Exod. 29: and therefore the tabernacle was not taken down every night. During this time, Junius and Oleaster hold, that by the eighth day here, Iunius. Oleaster. is not meant the eighth day of the month, but the eighth from the bebeginning of their consecration, which was some part of the first month of the second year, and that the Princes offering was not begun, till the second day of the second month, because, Numbers 1. 1. Upon the first of that month the numbers of the people were taken, and the Levites were numbered, and their offices appointed unto them, and after this were those oblations for the dedicating of the tabernacle made. But against this lieth an exception which cannot be answered, viz. that the Princes offered the same day that the altar was anointed. For if it be said, as it is by some that the anointing of the altar by Aaron is meant after that he was consecrated, it is not onely besides, but against the Text, Numb. 7. 10. wherefore I see not how any other way this doubt may be cleared, but as I said at the first, following Willet therein; unless we shall say, that by the Willet day of anointing the altar is meant the day of making an end to consecrate it and the tabernacle and the Priests, for look what was done the first of the 7 dayes of their consecration, the same was done upon every of the other six, also Levit. 8. 34. The last of these dayes then most probably the Princes brought their offerings for the dedicating of the tabernacle now fully consecrated, and then the day following which was the eighth day, when Aaron had offered a sin-offering for himself and for the peoples the oblation brought by them began to be offered. As for the placing of the relation of that dedicatory offering after things done the first of the second month, it is certain that Moses was nothing careful to place all things in due order, and therefore some things done before that, Numb. 1. 2, 3, &c. might be placed after; and for this of the dedication of the tabernacle in special, to intimate that it was set down out of order, and belonged to another place, he denotes the day, Numb. 7. 10. The day when the altar was anointed. Touching the sacrifices, with which Aaron being now fully consecrated was commanded to begin. For calf in Hebrew, it is a youngling the son of the herd, that is, a young bull of the first year, as Exod. 29. and by the ram is meant one of the second year. This calf is said in Targum Jonathan Targum jonathan. Willet. and other Hebrews, to have been offered for his sin about the golden calf; whereas some except against this, that Exodus 29. a calf is appointed to be offered in his consecration before that sin, which was not committed, till Exod. 32. there is a difference in the appellation, for there it is called a bullock. But whether it were offered for that sin in particular, or for his sins in general, it was doubtless done to show, that Aaron now consecrated was Heb. 7. still a sinner, and had need to offer first for his own sins, and then for the sins of the people, and that there is no acceptation of any man before God but in Christ, the all-sufficient sacrifice for our sins. Whereas Tostatus Tostatus. hereupon infereth, that God would have Aaron doubtful always of the remission of his sins, and likewise all men living here, howsoever they have been sanctified: so also Lorinus. But here is no ground for this doctrine, but onely that he which is in the state of grace, and hath attained the greatest Lorinus. assurance, hath still need to offer up his prayers for pardon, and the confession of his sins daily, this being a duty inseparably annexed unto grace, and assurance both for further confirmation, and because the best whilst they live here, are still always subject to fall into sin. And for doubting we are no where exhorted to it, but to be confident and assured through Christ. He that heareth my words, saith Christ, and believeth in me John 5. 23. hath passed from death to life. Whereupon Saint Augustine; I have heard the words of the Lord, August de verb. Apost. Serm. 16. Ego cudivi verba Domini, credidi& transivi de morte ad vitam, ad ●udicium non venio, non praesumptione mea, said promissione ipsius. I have believed and passed from death to life, I come not to judgement, not by my presuming, but by his promising. And to the children of Israel thou shalt say, take ye a kid of the goats, and a Vers. 3. calf and a lamb, &c. In preparing to offer these sacrifices, the Scholast. history saith, that Scholast. histor. Moses caused the terrene fire to be removed, and so both Aarons and the peoples sacrifices were all laid on without fire, to be consumed with fire expected to be sent down from heaven, vers. 24. whereas vers. 10. 14. &c. it is said, Aaron burnt them upon the altar, before this miraculous sending Genenens. Vatablus. Brentius. down of fire, the meaning is nothing else but that he laid them to be burnt; so Genenens. and Vatablus, and therefore the Septuagint translate the word burnt in every of these place {αβγδ}, Tostatus will have it spoken Tostatus. Caietan. by anticipation; Cajetan saith that he burnt them leisurely, till the fire came from God and consumed them all at once. Radulphus, that when the fire burning before began to burn more vehemently it was perceived, Radulphus. that fire came out from the Lord, but these are detractions from the miracle. Some Hebrews say that the fire spoken of v. 24. came down likewise before at the time of the Priests consecration, and then again, but this is incredible, because but one onely spoken of. If it be demanded why not onely a sin-offering and burnt-offering must be made for the people, but also peace-offerings which were not offered for the Priests? One Serranus answereth, that peace-offerings being for thanksgiving Serranus. for good increase of things, that were for sustenance, it properly belonged to the people to offer these. But the better reason, as I take it, is, because the Lord did not propound here to have all the offerings appointed to be offered by the Priests and by the people, offered at this time, but for an initiation as it were, to this holy business, one of each kind for either of them the sin-offering, burnt-offering, peace-offering and meat-offering, which were all the kinds before described, seeing the sin and trespasse-offering were in a manner all one. Now because of the peace-offerings, specially in the meat-offerings did rise the Priests living in regard of the parts of them which they had when they were brought by the people, it was fittest to show by practise the Priests right herein, that not the Priest, but they should bring these: for it is not to be thought, but that a Priest as well as a laic might bring peace-offerings for thanksgiving for the fruits of the earth, wherein they had their share. The reason why God would have all these kinds of offerings made at this time, is generally held to be, that the practise of the things in this book commanded in the worship of God might not be wholly put off till their coming into the land of Canaan, but now at the least be once performed before, that the ordinance might not then seem to have been in vain. For after this they offered no more, till they came into that blessed land, Amos 5. 25. and this is mentioned again, Acts 2. 43. Upon which place yet I have shewed that most probably some offerings were made, but they were few, and not so duly, as afterwards partly through their corruption in serving other gods, and partly for the want of wood and other things requisite to maintain continual sacrificing, and partly because of their uncertain removes. But why is a goats kid, and a calf, and a lamb, appointed singularly to be brought for the people? The scholast. history saith, that a calf or a bullock was for the congregation, a kid for a ruler, and a lamb for a private person, as was appointed Schol. histor. before, chap. 4. and chap. 5. and a bullock and a ram for a peace-offering, chap. 3. It is most probable, that a beginning being now made of sacrificing according to the laws before going for the people, the Lord appointed all these particulars, that one of every sort before mentioned might now be offered together, that in no part the law might be left undone; whereas the offerings made by the Princes, Numb. 7. are each of them far greater, the reason may be because their offerings were voluntary, in which case they might offer what they pleased, but these are enjoined, and therefore no greater burden then needs is impased; so Tostatus. Tostatus. Vers. 4. For to day the Lord will appear unto you.] This is spoken of here to Aaron, and v. 6. to the people. 1. To show the necessity of bringing these sacrifices, that they might be sanctified against this time. 2. That they might with the more alacrity bring them, being assured of a sign of Gods gracious acceptance. 3. That all might rest assured, when the fire should come out to consume their sacrifices, that it came not by chance, but was sent of God. And all the congregation drew near and stood before the Lord.] Before Moses Vers. 5. is said to have spoken to the Elders, vers. 1. but now they having told all the people, because the business in hand concerned them all, they all draw near, that is, some to the door of the tabernacle and the rest pressing as near as they could, for they were so many, that the Court could not contain joseph. antiq. lib. 3. cap. 11. them all. Josephus saith, that they came and brought many offerings of the same kind, but this is improbable, because one only of each kind was now appointed. This is the thing which the Lord hath commanded, &c.] For thing, Hebr. Vers. 6. Hesychius. is {αβγδ} word, whereupon Hesychius will have the mystery in the Lords supper alluded to, which is in words; and Lorinus the second person of the trinity, who is called the Word, John 1. but the phrase is ordinary, word for thing, as Exod. 18. 22. &c. And Moses said unto Aaron, go to the altar, and offer thy sin-offering, Vers. 7. and thy burnt-offering, and make an atonement for thyself, &c.] By the altar here is to be understood the altar of burnt-offerings, as also in all other places, where the altar is spoken of without any distinction, here he must first make atonement for his sins, before he entred into the holy place where the altar of incense was. But why doth Moses bid him go to the altar, when as he was now perfectly consecrated to the Priesthood, and therefore might go of himself? To get him the more authority, when as by Moses, Gods spoksman he was thus initiated to his office. Whereas he is bidden to make atonement, the vulgar latin hath it, Pray for thyself and for the people; whereupon Hesychius infereth, that Christ likewise who was figured out by Aaron, when he bare our sins, prayed for himself. But the word in Hebrew is Chapper, of Caphar to anoint, linire, from whence cometh lenire to appease, Hesychius. and therefore the Septuagint render it {αβγδ} to propitiate for thyself, the Septuagint {αβγδ} for thy house, and in saying for thy house, he meaneth doubtless for himself and his sons, for these sacrifice was for the Priests, that God being reconciled unto them, they might be fit to offer for the people, and to make atonement for them. For he, to whom God is not propitious in respect of his own sins, cannot acceptably mediate for others. Whereas touching his own sacrifice it is said, Make an atonement for thyself and for the people, and then it is added, and offer the offering of the people, and make an atonement for them. Tostatus understandeth, that Aaron in making his own offering prayed as for himself, so for the people, but Tostatus. Junius better, being thus prepared for it, make an atonement for the people, which how it was done, these words do show, Offer the offering for the Junii annot. people, and make an atonement for them. Here and in the words following to v. 22. is shewed how Aaron offered these sacrifices according to the rules prescribed, Levit. 4. where the mystical Vers. 8. meaning of every thing hath been shewed; onely Levit. 4. 7. it being appointed, that some of the blood of the Priests sacrifice for sin, should be carried and put upon the horns of the altar of incense, it may seem strange that no such thing is done here: but Tostatus resolveth it, that no particular Tostatus. sin being now offered for, but his sins in general, there needed not so many ceremonies at this time. But this seemeth to be no reason, it is better then which Ainsworth and others have, that till he had prepared away by his first-offering, he had no access into the holy place, where Ainsworth. the altar of incense stood, whereas he is often said to have burned the things offered, it is to be understood, that it is not meant that he burnt them, but laid them ready for the fire, that God would sand to burn them, as hath been shewed, v. 3. And Aaron lifteth up his hand towards the people, and blessed them, &c.] By Vers. 22. hand here both his hands are to be understood, and therefore the Septuagint render it hands. Rabbi Menahem saith, that it is said hand, in the Rab. Menahem. singular number, because the right hand, the lifting up whereof is specially pointed at here, is meant, as being lifted up higher then the left. How Aaron used to bless the people, is shewed, Numb. 6. 24. The lifting up of hands was a gesture fit then to be used, but the blessing lay in the words which he used. Hands must bee lifted up in blessing, and in praying, 1 Tim. 2. 8. Psalm 28. 2. and praising God, Psalm 134. 2. and 141. 2. and in swearing, Gen. 14. 22. because he is in heaven who onely can effectually bless, whose benediction is a benefaction, and from whom our help cometh, which we seek in prayer, and by whom we desire to have our oaths testified unto. The Priest was appointed to bless the people, Deut. 10. 8. 2 Chron. 39. 27. and herein he was a notable figure of Christ, in whom all the nations of the earth are blessed, and of whom it is said, God sent him to bless us, Act. 3. 26. Ephes. 1. 3. The blessings which we have by Christ, are by Brentius specially reckoned Brentius. up to be five. 1. The pardon of all our sins. 2. The grace of adoption. 3. The gift of the Spirit. 4. The acceptation of our obedience, though imperfect. 5. The turning of all things to our good: Then Aaron came down from the altar; this is spoken because he stood upon the footstall of the altar when he offered, which was higher then the rest of the ground, so Targum Jonathan. And Moses and Aaron went into the tabernacle, and came out and blessed the Vers. 23. people, &c.] This going in of Aaron was to offer incense, as is appointed, Exod, 30. 7, 8. and Moses went in with him to direct him this first time, so Sol. Jarchi, who also addeth, that Aaron having made an end of all the offerings, seeing that the glory of the Lord yet appeared not, he was grieved, Sol. jarchi. and went into the tabernacle with Moses to pray, and Moses having there prayed, they came out again, and then the glory of the Lord appeared. The former of these that Moses went in with Aaron to teach him, how to offer incense, and if there were any other thing for him to be instructed in touching the Priests office, as most probable is held also by Junius, Lyranus and Borrheus. But for Aarons or Moses his grieving, that fire was Lyranus. Iunius. Borrheus. not yet sent as arguing a mistrust, is not to be held, but that they might go in to pray for the appearing of Gods glory, is not to be denied. This going in after sacrificing did most aptly figure out Christ his going into heaven after the offering of himself to death for us, and because when they came out again, they blessed the people as Hesychius hath it, that blessings are sent from heaven upon the people by the Priests blessing of them. Hesychius. But why do Moses and Aaron now bless the people again, seeing Aaron had blessed them before? Some think that it was not a second blessing of them, but the same approved and confirmed by Moses. But it was plainly a second blessing of them for their dismission. Aaron blessed the people first, that at the entrance of his office of high Priest, he might not be defective in any duty that belonged unto it, and now again Moses and he blessed the people together, Radulphus. when they were come out of the tabernacle, as coming with a doubled blessing, to show that there was a blessing to come by Christ, who came out of the heavenly tabernacle, that is far greater, then that of Aaron. And unto this blessing, when they came out, it is alluded, Psalm 118. 26. We bless you out of the house of the Lord, and the glory of the Lord appeared to all the people; that is, some sign of the Lords glorious presence was seen, and then the fire came out there-from, as in the next verse; so Junius and Iunius. Hesychius. Ezech. 1. 29. 2 Chron. 7. Vatablus. Osiander. Hesychius, more particularly there was some such appearing of the glory of the Lord, as Ezechiel saw over the cherubims, or as in the time of Solomon, a cloud, and then fire sent out; yet some will have the appearing of Gods glory to be none other, but by the coming of the fire upon the sacrifices. But they are spoken of as two distinct things, and therefore it is rather to be held that a cloud or some such sign first appeared, and then the miraculous fire. And there came a fire out from the Lord and consumed the sacrifices, &c.] Vers. 24. pelican. This fire pelican thinketh to have come from heaven, but it is not said so, but from the Lord, viz. who now appeared in the tabernacle, and therefore it is better to hold, that it came out of the Tabernacle from the cloud, the sign of Gods presence; so Junius, from the ark of the testimony. August. Iunius. August qu. 30. in Exod. That of Josephus, whom Radulphus followeth herein is against the Text, that it came from the altar, and sacrifices, and if it had been so, the miracle had not been so apparent, because fire had been put upon the altar in offering the sacrifices before. Hereby the Lord shewed both his acceptance of the sacrifices offered, and of the offerers, and confirmed his appointing of Aaron for his Priest, and his son after him. How this fire thus miraculously kindled was preserved and kept continually burning, see before chapter. 1. 7. and the ordinance, that it should be kept always burning, chapter 6. 12. There may be five causes noted of sending miraculous fire upon sacrifices. Five causes of Gods sending fire miraculously. 1. To confirm the ordination of the legal Priesthood, that it was of God, as in this place. 2. When there was a confusion in matter of Religion, that the true might be confirmed as in the dayes of Elias, 1 King. 18. and of Gedeon, judge. 6. 20. 3. For approbation of the temple built by Solomon, 2 Chron. 7. 1. 4. To give assurance of Gods reconciliation with his people after a great judgement, as in the dayes of David, 2 Sam. 24. 5. To assure a true heavenly apparition, that the marvelous thing promised might be believed, as in the dayes of Manoah, judge. 13. 19. For although in Manoahs sacrifice this be not expressed, yet it is held to have been Josephus. Calvin. Genenens. so by Josephus, Calvin, Genenes. &c. And it is held also that Abels sacrifice, Gen. 4. was consumed with fire from heaven. How the devil imitated God herein, when he was not restrained, we may read in Solinus, who saith, If the god were present and approved the sacrificing, the green wood had a fire kindled in it, and it was burned by the god to whom it was sacrificed, no man putting fire to it. So Solinus Solinus lib: 11. Si adest deus& sacrum probatur, sacramenta, licet viridia ignem sponte concipiunt,& nemine inflammante a litato numine fit incendium. Religiosa sacrificiorum praedicamenta Hebraeis sacrilega initiamenta Paganis fuere. Five miracuculous properties of the holy fire. Lorinus. Tostatus. Mansit iste ignis. inextinctus usque ad mortem Christi. of a place near the hill Vulcanus. But these were onely sacrilegious imitations amongst the heathen of the religious relations of sacrifices amongst the Hebrewes, as Augustine speaketh, lib. 32. contr. Faust. c. 17. of this holy fire, which came from the Lord, the Hebrewes relate 5 admirable properties. 1. That it went not out, although fuel were wanting, as when the camp removed from place to place, and at other times Josephus saith, it was preserved by the Priest laying on but two sticks onely every morning. 2. The rain falling upon it could not quench it, nor any water, to prove which is produced, that 2 Machab. 1. where it is said that this fire being hide in a pit in the time of the captivity, there was at their return found thick water, which being taken and sprinkled upon their sacrifices, the fire kindled. 3. being wrapped up in a purple cloath, when the camp removed, it burned it not. 4. It took away the strong smell of the sacrifices being burnt herewith. 5. It was kept continually upon the altar and went not out, till the Babylonish captivity; yea Lyranus and Tostatus are for the continuance of it, until the passion of Christ. Touching the first of these, if it would have burnt always, or at any time without fuel, what needed that ordinance, Levit. 4. 12. of putting wood upon it every morning? Yet at times of removing when this could not be done, God was able to keep it unextinguished, and there were some natural means by raking it up in the embers, and all the time of their being in the wilderness, the same power could preserve it with a very little wood. For the second, that rain falling upon it could not extinguish it, is probable, because it was in the court of the tabernacle in the open air. For the third, there was no need so to carry this fire, but rather in some vessel fit for the purpose which indeed might be wrapped over with a purple cloth and the cloth not burnt, yet that relation, 2 Machab. 1. and so of the continuance of this fire afterwards seemeth to be fabulous, because none of the Hebrews writ of this, but contrariwise that these five things were wanting after their return out of Babylon, the pot of Manna, Aarons rod, the ark, the tables of ston, and the holy fire, see before, chap. 1. 7. For the fourth, happily it was so, and for the fifth, it is probable, because the Lord appointed that it should be continually burning, chap. 6. 12. If it be demanded, how this can be justified to have been so in the wilderness, where for many years together they offered no sacrifices, I have said somewhat to this already upon vers. 3. of the mystery of this fire, see before, ch. 12. By Pelargus it is applied to the spirit always present to the Church, of Pelargus. which Christ saith, I came to sand fire upon the earth, so Radulphus. CHAP. X. ANd Nadab and Abihu took either of them his censer, and put incense thereon, and offered strange fire before the Lord which he commanded them not.] Vers. 1. If it be demanded, at what time this was done? It is most probable, that it was done upon the same eighth day, in which the sacrifices before spoken of, chap. 9. were offered, because v. 19. it is said, This day have they offered their sin-offerings, and burnt-offerings. Some think that it was not now, but at another time, but without all ground. When the sacrifices before spoken of were ended, it is likely at the Caietan. time of the evening sacrifice, these two sons of Aaron being the eldest, went in to offer incense upon the golden altar, but took not fire from the altar as they should have done, but other fire; it may be from the fire used to boil meat there. If it be demanded, how they can be thought to have sinned so greatly herein, seeing no command was yet given, what fire should be used? I answer, it is enough, that they did thus not being commanded, as is here noted. Aaron their father still waited, till that by Moses he was commanded to go to the altar, and he went not into the tabernacle but with Moses directing him so to do Wherefore it was a great sin in these his sons, that they presumed to go in unbidden, and took what fire they thought Chap. 9. 8. Vers. 23. good not waiting for direction. For that herein lay their sin as well as in taking common fire, appeareth, because, chap. 16. 1, 2. Aaron is appointted upon this occasion, how to come into the most holy place that he might not die, and is taught whence to take his fire for incense, vers. 12. namely, from the altar of burnt-offerings. Note, that it is a most dangerous thing, as to sin against an express commandment of the Lord, so to offer any service unto him without his direction. And there went out a fire from the Lord, which devoured them, and they died before the Lord. These two were the eldest and the most honourable of the sons Vers. 2. of Aaron, as we may see, Exod. 24. 1. in that they onely with their father and 70. Elders are appointed to come up to the Lord, yet having sinned, they are not spared from death, to show that there is no respect of persons with God, but every one shall be punished, those that are nearest to the Lord, as well as they that are further off, if they sin against him. They sinned by fire, and by fire perished, as a fire came from the Lord before in mercy, so now a fire is sent in judgement, and hereupon it is said; Our God is a consuming fire, so fire was sent upon Corah and his rebellious company, Deut. 1. 24. Heb. 12. 29. Numb. 16. But when these two are said to have been devoured hereby, nothing else is meant, but that it slay them. In Targum Jonathan, it burnt Targum jonathan. their souls, but their bodies were not burnt; for vers. 5. they are said to be carried in their coats out of the camp. They died before the Lord, that is, in the tabernacle where God dwelled; the like is said of Uzzah being smitten with death when he stayed the ark with his hand he died before God, 1 Chron. 13. 10. before the ark, 2 Sam. 6. 7. and it is noted they died childless, Numb. 3. 4. 1 Chron. 24. 2. If the question be, because the Rabbin saith, this fire devoured their souls, whether they perished for this their sin everlastingly? It is answered by many, that it is most probable God had mercy upon their souls, both because their bodies remained unconsumed, which may Lyrunus. Tostatus. Rickelius. &c. 1 King. 13. Philo. be taken as done in favour, as to the Prophet slain by a Lion, but his body not torn, and because Moses appointed them for honour to be carried out in their Priests garments, as Tostatus thinketh, and it is most agreeable with charity so to think of them. And the same is the opinion of Philo, because they are said to have died before the Lord, and the Lord saith, I will be sanctified in them, howsoever these are too weak grounds to prove it. Touching their sin, some rabbis go too far, saying that they were drunken when they did this, and so snatched up fire after the manner of R. Salom. Rab. Moses. Rab. Simeon. drunken men, not regarding from whence; and therefore it was afterwards ordained, that the Priest when he ministered, should drink neither wine nor strong drink, but this is most unlikely, because they were so full of employment all that day, that they had no time to sit drinking unto drunkenness. If it be demanded, whether the Lord was not too severe in laying so great a punishment upon so small an offence? It is answered, 1. The offence was against God, and woe is to him, that doth the work of the Lord negligently; see also 1 Sam. 2. 23. 2. It Willet jer. 48. 10. was about sacrifices, which were figurative of spiritual things, so that to err never so little herein was greatly against Gods honour, as is said, 1 Sam. 2. 30. 3. It was in the beginning of laws making about sacrifices, and at the first it is necessary, that transgressors should be most severely Tostatus. punished for terror to those of future times. And as in the beginning of the legal service Nadab and Abihu were smitten, so in the beginning of the Evangelicall Ananias and Saphira, that all might afterwards Acts 5. be more afraid to offend. Touching the mystery in the strange fire offered by Nadab and Abihu, The Mystery. Theod. qu. 9. Procopius. Hesychius. Calvin. for which they were thus punished, Most hold, that strange and corrupt doctrine, or corruption in the service of God is set forth hereby, which is most dangerous to the author thereof, and therefore it is by all means to be taken heed of. Ambrose expoundeth this strange fire of lust and covetousness: Rupertus Ambrose. Epist. 3. Rupert. lib. 4. in Levit. cap. 7. applieth it to the Jews, going upon the signification of the words, Nadab wilful, and Abihu, my father, for they pretending, that Abraham is their father are wilful in their adhering to the ceremonies of the Law, thus bringing in strange worship. Some by their being suddenly smitten with death in Radulphus. Ainsworth. the beginning of their Priesthood understand the abrogation of that Priesthood, that one everlasting might be brought in by Christ. We may well hold that both corrupt doctrine and worship is set forth hereby, and the mortality, as I may so speak of the ceremonial law. Then Moses said unto Aaron, this is that which the Lord hath said, I will be Vers. 3. sanctified in all that come near unto me before all the people, &c.] Here a great question is made, in what place it is said thus? Hesychius and Lyranus say, Hesychius. Lyranus. Exod. 19. 22. Let the Priests, which come to the Lord, be sanctified. Augustine saith, it is spoken of, as said before, but was not said till now, as God is said to have known Moses by name, Exod. 32. 12. which was not spoken before. August. qu. 31. in Levit. Some say it hath reference to Exod. 29. I will sanctify Aaron and his sons, and Junius to Levit. 8. 35. Some think that it was spoken, but not written, Iunius. Lorinus. Caietan. Oleaster. Calvin. as many other things, John 20. 30. But I prefer that of Augustine, this is that which the Lord hath upon this occasion said unto me, or as Calvin hath it, may be gathered in general from the many precepts given before of going according to the rules prescribed in the Priests executing of their office: For the meaning of the words. I will be sanctified, is as much as if he had said, I will be known to be a just and holy God, by executing judgements upon such as presume to swerve from mine Ordinances in any thing, as is explained, Ezech. 28. 22. and Ezech. 38. 16. 23. So Jerom. in Ezech. 28. Hieron. August. expoundeth it, and Augustine, Sanctificatio Dei poena peccantium. But as in judging those that sin, the Lord is sanctified and glorified, so in being gracious to those that obey him, Ezech. 20. 41. and we are said to sanctify the Lord when we serve him in holinesse, 1 Pet. 3. 15. And Aaron held his peace, that is, acknowledging it to be a just judgement of God upon his sons, suppressed the passions, into which he would have been otherwise like to break out of his natural affection towards them, and spake no rebellious word. And Oleaster noteth that Joshuah in speaking Oleaster. to the sun, stand still in Gibeon, used the same word {αβγδ} that is here used, so that he held his peace, is he stayed from further vexing himself, or stirring of his paternal affections. And Moses called Mishael and Elzaphan, the sons of Uzziel, the uncle of Aaron, and said, come near and carry your brethren from before the Sanctuary; Of Vers. 4. Uzziel the brother of Amram Aarons father, see Exod. 6. 18. 20. 22. His sons the Levites are appointed to carry these dead men out, and not at any Priests their brethren, because such as were chief ought not to defile themselves for the dead, Levit. 21. 4. and the high Priest might not go in to any dead body, vers. 11. and therefore Aaron their father could not bury them. Touching the name of brethren given unto these, it was according to the Hebrew phrase, whereby cosens were called brethren. So they went near, and carried them in their coats out of the Camp.] This Vers. 5. was so done, because they used to bury out of the camp, as afterwards out of their cities, luke. 7. 12. And this they did partly, that contagion might Tostatus. be prevented, partly to avoid legal pollution, and partly that the burial might not be profaned by trampling upon it, and the heathen followed the same custom, but that amongst the Romans to avoid contagion they awl. Cellii. 10. cap. 15. burned them, and it was not lawful for the Flamen to go to a place where a grave was, or to touch a dead body, or to wear a dead mans shoes, or to hear funeral music, for fear of being defiled; whereas we bury now in the Church or Church-yard. Tostatus thinketh that this is done, that by seeing the graves of the dead, Tostatus. men might be put in mind to pray for them, but it is rather to be put in mind of our own mortality, and of the resurrection to come, when we see Christians dead bodies laid up with such care and solemnity, as being things of price; for to pray for the dead is to no purpose, see before, Gen. 49. 29. whereas they are said to have been carried out in their coats; Lyranus, Hugo and Tostatus hold that they were also butted in them, and in all the rest of their Priestly garments, and thereupon that a custom hath Lyranus. Hugo. Tostatus. been rightly taken up to bury Priests in their priestly garments. But neither is it said, that they were thus butted, and if so, yet it is no grounding of a custom hereupon, seeing other Priests were not butted likewise, for then the high Priest should chiefly have been thus honoured, but that he was not is evident, both because his garments were appointed to his eldest son after him, Exod. 29. 29. and accordingly Eleazar, when he was ready to die, put them on, Numb. 20. wherefore it is no benefit, but a groundless superstition thus to bury, and if Nadab and Abihu being smitten in their garments were thus taken and butted, because they were thought now unfit for use in the sanctuary, they do blinde-foulded aclowledge, as it were, in this superstitious custom that they are successors of these men, who provoke God by their strange and corrupt doctrine, as they by strange fire. And Tollet himself confesseth, that the Jews used not to bury men Tollet. in joh. 20. propriis vestibus, in their proper garments, as the manner in Italy is now adays. And Moses said to Aaron and his sons, uncover not your heads, neither rend Vers. 6. your clothes, lest ye die, and wrath come upon all the people, &c.] The word {αβγδ} translated uncover signifieth either to uncover or make bare, or to let the hair be free to grow, and to neglect cutting of it. According to the first the Septuagint render it, ye shall not put off the mitres from your heads; and according to the second the chaldee, ye shall not let your locks grow. Lyranus and Rickelius follow the first, as if the meaning were, that they Lyranus. Rickelius. should not thus express their sorrow and mourn for their dead, by neglecting to pole their heads, as men in sorrow have used to do, as Joseph and Mephibosheth. Others contrariwise, that it is meant they should not uncover 2 Sam. 19. Gen. 41. Burgensis. Tostatus. their heads by shaving them. And according to this all the people are forbidden to make bald their heads for the dead, Deut. 14. 1. and that this was a custom amongst the heathen. Herodotus testifieth saying, the Egyptians at the funerals of their Herodot. in Eu●erpe. friends let the hair of their heads grow long, but shaved their beards, but other Nations shaved their heads. Hesychius followeth the Septuagint, ye shall not put off the mitres from your heads; and Junius and Calvin, Hesychius Iunius. Calvin. Ne nudate capita, make not bare your heads. Now although in sorrowing men used then to shave their heads or beards, as so men are said to come in sorrow to Jerusalem with their beards shaved. Jer. 41. 5. yet not shaving and making bald is here forbidden, but making bare by uncovering, which was a sign of one mourning, as wee may see in the Leper, Levit. 13. 45. and therefore it is expressly forbidden to the high Priest, Levit. 21. 10. and when shaving the head, which is also forbidden to the Priests, Levit. 21. 5. is spoken of, other words are used, Ye shall not make baldness upon your heads, nor shave the corners of your beards. So likewise, Ezech. 44. 20. The Priests shall not shave their heads, nor suffer their locks to grow long, but they shall onely poll them. For uncovering the head also by putting off the mitre is Augustine, saying, August. qu. 31. in Levit. Faciunt lugentes contra ornatus consuetudinem, &c. 2 Sam. 15. 30. hereby is intimated, that mourners do contrary to the custom of ornament, because when others are covered, they go uncovered. But now it is a custom to cover in mourning, and so David of old in mourning went with his head covered, when he was forced to fly from Absalom, and this may be supposed to have been a covering of head and face, as mourners go now adays. Of shaving of heads, because not meant here, I will speak no more, till I come to chapter 21. 5. And this is an argument, that uncovering by shaving is not here meant, because there that is forbidden to all the Priests, but uncovering to Aaron onely vers. 10. and here to him and his sons. But what is this, that is further enjoined, Nor rend your clothes: that this was another expression of sorrow for the dead, see Levit. 13. 45. Levit. 21. 10. Gen. 37. 34. Maimony observeth here, because the Priests were Of rending their cloths. forbidden to rend their clothes, that others in mourning for the dead ought to rend them, and this must be done standing, as 2 Sam. 13. 31. the King is said to have risen up, and rent his garments, and not behind, or on the sides, but before and above, not beneath, and the upper garment onely, and but an hand breadth. And this rending, is not onely for the dead either Prince, father of the Synedrion, congregation or dear friend, but also when God is blasphemed, Esa. 36. 22. or the book of the Law burned, 2 Sam. 1. 11. Maimony of mourning, ch. 8. Jer. 36. 23. or the city of Jerusalem or Sanctuary destroyed, Jer: 51. 5. For the reason why they might not mourning for the dead rend their garments some think because the Heathen used so to do, others because Lyranus. Tostatus. rending of garments proceedeth from a furious and turbulent motion of the mind, which doth not become Priests. But these are invented reasons, the true reason is laid down in the Text, vers. 7. For the anointing oil of the Lord is upon you, which oil did set forth the spirit of joy and gladness, unto which mourning, as contrary to it is straightly forbidden, and all signs thereof. And for this cause the high Priest might never uncover his head, or rend his garments for any being dead, Levit. 21. 10. because the anointing oil was upon him. Other Priests indeed might mourn for some dead being very near unto them, Levit. 21. 1, 2. but even amongst others he that was a chief man, as Eleazar and Ithamar, of whom it is here spoken, were, might not mourn, vers. 4. it being called a defiling of themselves so to do, of the chief amongst the Priests, see 1 Chron. 24. who and how many they were in Davids time. The inferior sort then might mourn for a brother, &c. but not the chief. This time the Priests consecration being newly ended, and sacrifices having been offered for sin, was a time of joy, and of setting up religion in a magnifical manner, as Calvin speaketh, and therefore not to bee overcast Calvin. with the Priests mourning. Moreover, the forbidding of them to mourn as others now that they served in the tabernacle, and departed not thence, was, lest that holy service would be interrupted, mourning being counted a legal polluting, as was said before, and a Priest polluted being in such a case that he cannot serve, till he be again cleansed. Lastly, this seemeth to have been done in a figure of the future state of the saints in heaven, to show that there shall never be any mourning, but continual joy to all those that dwell in the heavenly tabernacle. For the reasons before alleged, if they had been forbidden to rend their garments, because the heathen did so in their mourning, the rest of the people should have been forbidden also to do thus, which they were not: and that rending garments in mourning did not stand with the dignity of a Priest is confuted, because most excellent men have done thus, as Joshuah, Jephtah, Job and Elishah. It followeth, Lest ye die, and lest wrath came upon all the people. It may seem strange, that the Priests erring, wrath should come upon all the people, but this, as Tostatus hath it, is spoken because of the near relation Tostatus. betwixt the Priest and the people, his sin becoming theirs by their consenting to it, or not resisting it, and theirs becoming his, if committed by his negligence. 2. Because if the Priests had now given way to passion and mourned, they must have intermitted their duty in sacrificing, which was the way to turn Gods wrath from the people, and so in their ceasing to sacrifice for a time, the people should have lain open to Gods wrath. 3. Because there would have been danger in the absence of the Priests, of the peoples not carrying themselves so religiously towards sacred things, as is intimated, Numbers 1. 53. and consequently of wrath to come upon them therefore. How God being provoked by one hath punished all, see Jos. 7. 2 Sam. 24. and of the Priests standing, as a shield to keep Gods wrath away, Numbers 16. 46, 48. or the meaning may be, the Priests dying by Gods hand, as they should, if upon this occasion they rent their garments, this would prove a coming of wrath upon them, in that they were taken away, who onely could make atonement for them in respect of their sins, which they were prove daily to commit. But why is death threatened to the Priests if they should do thus? Not onely for the reason before rendered, but because in their refraining, God would have them give approbation to the justice of his proceedings against their brethren, doing in Gods quarrel, as the Tribe of Levi, of which they were, which said of brethren and children, I know you Deut. 33. 9. Exod. 32. not, that is, in the quarrel about the golden calves. But let your brethren, the whole house of Israel bewail the burning, which the Lord hath kindled. The people, who were not restrained for the like reason, that Aaron and his sons were, might bewail this lamentable accident, yea they are appointed Calvin. so to do, that Gods judgement through a general mourning might make the deeper impression in them, and so being the longer remembered strike terror into all to make them walk in reverence and fear. And ye shall not go out from the door of the Tabernacle, lest ye die.] This Vers. 7. is spoken, not to debar them from coming out of the Sanctuary; for the 7 dayes in which they were restrained, viz. the 7 dayes of their consecration were ended before, and this was the eighth, although Augustine expoundeth it as spoken of in those dayes, but this meaning is, that they August. in Levit. qu. 31. should not intermit their Priestly office by going out to mourn, and so to pollute and to make themselves unfit for this service; so Calvin. Hesychius, Calvin. Hesychius. who is onely for a mystical sense here, saith, it is meant, they should not go out of the door of knowledge by teaching strange doctrine, as before he applied the uncovering of their heads by putting off their mitres to the falling from the true doctrine, touching the divinity and humanity of Christ. But I let these things pass, as far fetched. And the Lord spake to Aaron saying, do not drink wine nor strong drink, thou Vers. 8, 9. Baal Hatturim. Lyranus. Caietan. Lorinus. nor thy sons, when ye enter into the Tabernacle, &c.] Baal Hatturim, and other rabbis hold, that Aarons sons who perished by fire, had been drunken when they went in to offer incense, and therefore this law is here given; so likewise Lyranus and Cajetan, but this hath been before rejected. It is more likely that God took occasion upon that rash action of theirs to make this Ordinance against drinking that, which hereafter might trouble the senses, and make other Priests for want of due discretion, to run headily into the like offence, and that this is the end of this law is further intimated. That ye may put difference between that which is unclean and clean, and teach Vers. 10, 11. the children of Israel, &c.] For this a man, whose brain is filled with the fume of wine cannot do, wherefore the rabbis have a Canon, wherein they say, as a man may not enter into the Tabernacle for drunkenness, Maimony in Baath hamic-dash, chap. 1. so neither the Priest nor other Israelite may teach when he is drunken; yea, if he hath but eaten Dates to the troubling of his senses a little, grounding upon this vers. 11. Maimony. This prohibition of drinking wine was not of all times, but when they entered into the Tabernacle, because now specially it stood them in hand to be sober. The Hebrew Canons are here contrary to the Text, for therein it is said, Maimony in-Baath hamic. dash, chap. 21. that they might not now drink above the fourth part of a log or half pint, and that must be more wine and not mixed, and forty daies old at the least, and it must be drunk at once, but these were devices of the rabbis, for all wine drinking is now absolutely forbidden, as is further taught also, Ezechiel 44. 21. The entering of the Tabernacle here they understand of that space in the Court betwixt the Altar and the Tabernacle, according to which Ezechiel 44. 21. hath it When ye enter into the inner court. Origen Origen. Hesychius. and Hesychius, When ye come to the Altar, for it was as necessary, that they should be sober when they came to serve about the sacrifices, as about the offering of incense, &c. The word Sicra, here used signifieth not onely strong drink, but any kind of inebrieating liquor. And hereby, as all hold, the Lord would teach sobriety to all his Ministers, and to fly drunkenness, and a delight in wine and strong drink, as 1 Tim. 3. Then the Priest might drink none at all during the time of their service when their courses came, of which see 1 Chron. 24. for they were under the pedagogy of the law, but now drink a little wine, saith Saint Paul to Timothy, for thy stomacks sake, &c. We may drink wine, of what calling soever we be, but excess ought to be shunned, chiefly by Ministers, as making them unapt to teach the truth, Esa. 28. 7. Prov. 31. 5. and scandalising them amongst the people. And that ye may teach the children of Israel all the Statutes, &c. Hereby Vers. 11. it appeareth that the Priests did not onely teach in a dumb manner by figures, in the acting of which the legal service lay, but by a lively voice with discretion and judgement, and this God imposed upon them as a duty. And according to this it is said, The Priests lips shall preserve knowledge, Mal. 2. 7. &c. and Priests, that applied not themselves to teach, are inveighed against, as dumb dogs by the Prophet. And if any in the ministry having a charge of souls satisfy themselves with reading onely, or saying mass with the Popish, they are under the same censure. For the Priests teaching, see also Deut. 33. 18. Now whereas at the beginning of this Passage it is said, the Lord spake unto Aaron, a question is made, why he spake now immediately to Aaron and not by Moses, as at other times? Some answer, that it is to be understood, by the ministry of Moses. Vatablus. Rickelius. Hesychius. Some, that it was because this was sublimius mandatum, a charge of an higher nature, but neither rightly; for if the ministry of Moses had been used herein, it would doubtless have been expressed as at other times, and if things of an higher nature were spoken to Aaron rather then to Moses, it must follow, that Aaron was in greater favour then Moses, which all know to be false. Here was a fault committed by Aarons sons, touching which Moses having spoken, now the Lord for further confirmation of his words, and that Aaron and his other sons might be more wary for time to come, speaketh immediately to Aaron, as afterwards when Aaron and Numb. 12. 6. miriae were too blame; he spake to them both. Other reasons are rendered by some, as that God did thus to comfort him in his grief, as Cajejetan, or to demonstrate him to be a Prophet, as Tostatus, or that this directly concerned the Priests, and therefore God gave the charge to Aaron Caietan. Tostatus. Lorinus. Willet the chief Priest, being now entered upon his office, as Willet. But I rest in that which I have already said, God spake, as in an extraordinary case, two of his sons being slain, to imprint the charge tending to prevent the like mischief hereafter more deeply in their minds. Take the meat-offering that remaineth of the offerings of the Lord, &c.] The Vers. 12, 13. History of this lamentable accident of the destruction of Nadab and Abihu being ended, together with the law against drinking wine upon that occasion, Moses now returneth to prosecute the matter before said to be in hand, chap 9. 17. for there an handful of the meat-offering of the people was burnt, and touching the remainder nothing had been said hitherto, Wherefore of that it is here spoken Aaron and his sons are appointed to eat it in the holy place, that is, in the Court of the Lords house without leaven. For this see a Law before, Levit. 6. 16. but this being the first sacrifice offered for the people, Moses directeth Aaron and his sons to put that in execution now which was before enacted; so likewise they are Calvin. Lorinus. Vers. 14, 15. bidden, vers. 14, 15. to eat the wave breast and the heave shoulder, as being their part appointed before, Exod. 29. 27. in which places the meaning and the mysteries of these things have been already set forth. Onely touching this shoulder and breast, something more is set down here, which was before wanting, viz. that Aarons whole family might eat hereof, both sons and daughters, whereas the males onely might eat of the meatoffering, and these might be eaten any where in Jerusalem in a clean place, Levit. 22. 11, 12. the other in the Court of the Tabernacle onely, as Brentius hath well noted. Of this repetition of the same things Pelargus addeth another reason, Brentius. Pelargus. Willet. because through the judgement and trouble hereby that happened, it might be put out of their minds: and Willet another for their comfort, lest they should think God so displeased with them now, as that they might not eat of his sacrifices. And Moses sought diligently the goat of the sin-offering, and behold it was Vers. 16. burnt, &c.] This goat was that sin-offering for the people spoken of chapter 9. 15. of which it is there said, He slay it, and offered it for sin, as the first, that is, as the bullock, vers. 10. for himself, burning the flesh and skin without the Camp, vers. 11. but this he ought not to have done, seeing the flesh of all sin-offerings for the people was to be eaten by Aaron and his sons in the holy place, and so they were to bear the sins of the people, Levit. 6. 26. wherefore it being now done otherwise, Moses was angry, and told Eleazar and Ithamar Aarons sons that survived what they should have done, that they might beware of the like erring hereafter. The cause that moved Moses to look so diligently to these things at this time was the judgement already executed for an error committed by Aarons other two sons, fear danger towards them that remained for going from the directions of the Lord. And for this cause, I take it, he was angry not with Aaron, but with his sons, by whose ministry most probably the goat had been so contrary to Gods Ordinance burned. Solomon Jarchi Sol. jarchi. saith, that for reverence to Aaron he turned his face from him to his sons, when he was angry. Tostatus, he had respect to his great grief, for his two sons already Tostatus. lost, and therefore would not add affliction to the afflicted. But the first is followed by Saint Augustine, and is most probable, the ministry and attendance August. qu. 36. in Levit. Calvin. upon that sacrifice belonged to Aarons sons, and therefore the error was chiefly theirs. Touching the goat here said to be sought for, it was so plainly spoken of chapter 9. 15. that I cannot but wonder at Rabbi Solomons conceit, that there were three goats offered at this time, one for Naasson, the first of the 12. Princes, another because it was the R. Solomon. first day of the month and a third at the consecration of the Priests, one of which is here meant, neither do I less wonder at that of Tostatus, who although he misliketh this, yet he is as far wide in holding Gamaliels goat, Tostatus. Numb. 7. 54. who was the eighth of the Princes that offered. And whereas it is said to have been burnt, chapter 9. 15. seemeth to be so plain, that this was done as Aarons own sin-offering had been done by, vers. 10, 11. that I cannot but think that of Tostatus again about this as strange, viz. that through the negligence of the Priests it was consumed by the fire where they sod Augustine. Caietan. Procopius. and dressed flesh for themselves, for flesh cannot be burnt up by seething: and as strange is that of Augustine, that Aaron burnt it by divine inspiratian, and of Cajetan, that seeing his sons destroyed by fire, he cast it into the fire, and of Procopius, that it was burnt with the same fire, wherewith Nadab and Abihu perished. Calvin and others pass over this burning of the goat, as if it had been Calvin. Brentius. all laid upon the altar, because Aaron and his sons, as Brentius hath it, being now in havinesse had no joy to feast with it. But it was certainly done through forgetfulness in Aarons sons, who though they had heard from Moses how every thing was to be ordered, yet coming to put it in practise, they did like forgetful schollers burn this, as they had done their own sin-offering. Behold the blood of it was not brought within the holy place, ye should indeed have eaten it, &c.] It was a rule given in general, Levit. 6. 30. No flesh Vers. 18. may be eaten, the blood whereof hath been brought into the Tabernacle, &c. But of other sin-offerings the Priests must eat the flesh, verse 26. and such was this goat, as we may see, Chapter 9. and therefore Moses taxeth the contrary being done at this time, as a fault from this rule. And Aaron said to Moses, behold they have this day offered their sin-offering Vers. 19. and burnt-offering, and such things have befallen me. If I had eaten the sin-offering, to day should it have been accepted, &c.] They, that is, the sons of Israel have offered, so Targum Jonathan, the peace-offering Targum jonathan. and meat-offering which were also offered, are not mentioned, but understood. The things, which he said had befallen him were both the death of his Iunius. sons, and to be charged now in his other two sons for not eating the sin-offering, but burning it, so Junius, and thus he saith he did in effect aclowledge himself guilty of the same negligence and perturbation of mind, because he speaketh in the plural numher, as not meaning that one accident onely of Gods judgement upon his sons. But the Targum Jerosolym, targe, Hierosolym. Tostatus. great sorrow hath befallen me this day, for that my two sons are dead, and I mourn for them, and Tostatus likewise confuting Lyranus, that expounded it of the error about the goat committed. And although he meant the death of his sons onely, he might well speak in the plural number such things, because that one judgement filled him with many sorrows. And the words following spoken in way of justifying this fact at this time, If I had eaten, should it have been accepted, seem to make for this Exposition. He pleadeth the sorrowful case, in which he was, that would have made it unpleasing before the Lord, if they had eaten. The Law requireth them that eat before the Lord to rejoice, and when they brought their sanctified things, they were to say, I have not eaten of it in my mourning, and a like Deut. 12. 7. Deut. 26. 14. Ainsworth. passage there is, Hos. 9. 4. where the eating of sinners is compared to the bread of mourners, as Ainsworth amplifieth it. And hereupon Canons are made amongst the Hebrews, that an inferior Priest being in his service about the Sanctuary, and hearing of the death of a friend, whom he ought to mourn for, should forthwith cease from his service, because he is now a mourner and his service, if he should persist therein, would be polluted; but the high Priest upon the like occasion serveth still, and his service is not profaned, Levit. 21. 12. but the bread or holy things of the Sanctuary he might not eat, according to Maimony of entering into the sanctuary, chap. 2. the saying of Aaron. Maimony. But here is little ground for these rules, if we understand the speech of Aaron most rightly, which I take it, is thus. They, that is, my sons have offered their sin-offering, and burnt-offering,( for because he mentioneth these two onely, which were offered for the Priests, and not the meat-offering, and peace-offering, which were amongst the sacrifices for the people, it is more probable, that their sacrifices were hereby meant, and not the peoples.) They have offered, which is the special means of coming to be favourably accepted, and yet I have found by lamentable experience, that I have not been accepted although herein wee have gone according to the Ordinance of the Lord, for in token of his anger he hath slain my two sons for the error, wherein he took them, if then in the greater duty I have not been accepted, if I should have eaten the goats flesh as the Lord appointed, which is the less, should I now in this time of his wrath have been accepted before him? No, it is not probable; and therefore although his Law hath been by oversight transgressed in burning the goat, I hope he will pardon it to me and my sons, seeing they, with whom God is angry are unfit, till he is again pacified towards them to meditae for a reconciliation in respect of the sins of others, which is the end of the Priests eating the sin-offering of the people, as is expressed, verse 17. And as for the mourning inwardly, which is a bar to eating of the sacrifices, this was not yet ordained, but afterwards, as the places alleged show, and therefore Aaron could not mean, that this mourning hindered him now from eating, and if this had been the cause, and there had been a Law already for it, Moses would not certainly have been angry with his sons, or expostulated about it, seeing if they could not eat, because polluted by sorrow, the sin-offering not being for the eating of any others, must needs have been burnt, because that which was not eaten the same day must according to Gods Ordinance bee burnt. And to the seconding of that, which I have said, tendeth that of Ambrose, Aaron ate not now, because he did poenitentiam agere, and Ambrose. Caietan. of Cajetan he did wisely not to eat being under so great wrath of God. And if so, that question made by some, why God punished the two eldest sons of Aaron so severely, but not the two younger being in as great an offence for going contrary to Gods Ordinance, falleth to the ground, because although they faulted also, yet as things fell out, there was some good reason of their fact. But admitting that their sin were alike, yet God will glorify his mercy in sparing some, as his justice in punishing others; and it is not to be doubted, but that he had respect unto his own election of Aaron and his sons to bee his Priests, not to extinguish quiter the Priesthood again so soon by taking them away for their fault also. If it bee demanded, why Moses challenging the sons of Aaron, he answereth, and not they? It may bee said, that Aaron found, that the thing reproved touched him chiefly, because he was the chief Priest, and his sons in that, which they had done did but minister unto him, and therefore they for reverence of their father being present forbearing to answer, he answereth, both for himself and them, so Lyranus. And when Moses heard it he was content.] That is, seeing, that there Vers. 20. was some necessity at this time of refraining from eating, he stood no more upon the exact rule of the Law, against which it had been burnt, because ceremonial laws upon some necessary occasions have been broken, and sin hath notwithstanding not been imputed, as in the case Brentius, Ainsworth. Matth. 12. 3, 4. 2 Chron. 30. 18. of Davids eating of the showbread, and giving to those that were with him, and of Hezechiahs admitting some to the Passeover, which were not cleansed according to the Law, but healed by the Lord. Borrheus thinketh, that he bare with Aaron now in misery out of human commiseration. Borentius. And Calvin, because he found the fault to bee less, then he supposed. I cannot think with Lorinus, that he deferred, because of his present Calvin. grief to admonish him further of this sin, till afterwards, for it is said, It was good in his eyes, Hebrew, that is, he was satisfied, seeing by reason of the case, wherein the Priests now were, it could not have been otherwise, although it cannot bee denied, but that they had faulted by oversight in burning the goat, as their own sin-offering. CHAP. XI. THese are the beasts which ye shall eat among all the beasts, that are on the earth. Vers. 2, 3. Whatsoever parteth the hoof, and is cloven footed, and cheweth the cudd, &c.] In giving these laws, Ainsworth noteth, that God Ainsworth. speaketh to Moses and Aaron, the Magistrate and the Priest, because both must teach, and see to the practise of them. And of this wee have examples, 2 Chronicles 29. 5. chapter, 30. 18. touching the Magistrate, and Ezechiel, 44. 23. touching the Priest, and Numbers. 9. 6. touching both jointly. But this reason holdeth not always, for God sometimes speaketh to them both together, as chapter 13. When no reason can bee rendered thereof, and sometime to Moses alone in things, that must come under the judgement of the Priest, as Chapter 14. And whereas they are bidden to speak these things to the Children of Israel, it may rightly be noted, that the Gentiles were not bound hereby, but onely the Israelites, so Solom. Jarchi. These are the beasts: The word translated beasts in the first place here Sol. Jarchi. is {αβγδ} living things, in the second {αβγδ} beasts or cattle. But as in our English translation, so in the Septuagint, they are rendered both alike beasts. But the first word indeed setteth forth all living things, whether beasts, fishes, fowles or creeping things in general, the next the fourfooted beasts of the earth onely. Parteth the hoof, and is cloven footed. This word cloven footed is added for further expression, to show that the foot partend both above and beneath, and not above onely is meant. For some beasts have partitions in their feet above, but beneath they are joined together by a skin, as the feet of Dogges, Hares and Conies, these although they be divided, yet because they are not cloven quiter through, are not the beasts to bee eaten of, as is further expressed, v. 26. The beasts, that are cloven footed and chew the cudd, are reckoned up to be ten onely, Deuteronomy 14. 4, 5. These were the onely clean beasts and none else in the world, yea, as the rabbis note, if any unclean beast by ingendering with a clean brought forth the young cloven footed, and chewing the cud, this young was notwithstanding unclean, because it came of the unclean, and was not of the beasts kind here described. Maimony. Maimony of forbidden meats, chap. 1. Vers. 4. nevertheless, these shall ye not eat of them, that chew the cud, or divide the hoof, as the camel which cheweth the cud, and divideth not the hoof, he shall be unclean to you, &c. The distinction between beasts clean and unclean is not now first made, but long before, as wee may see, Genesis 7. 2. Where I have shewed that most probably Adam was at the first instructed herein by God, and he taught the same to his sons after him, and they to their children from generation to generation: but now it being a time of expressing all things by writing, this Law is also expressly set down. So that to eat of the clean onely, and to shun eating of the unclean was a thing required at the first of all peoples, but now this difference being neglected generally in the world, the Lord, having chosen the Israelites peculiarly to be his people, enjoineth it unto them, leaving the rest in that confusion, to which they had degenerated. If it be demanded, how any living thing came to be unclean, seeing God made all things at the first very good? It is answered by some, that this distinction came in after the fall of man, they were all at the first very good, but now some onely as wholesome Borrheus. Calvin. for nourishment are allowed, as clean to bee eaten, others not so wholesome are forbidden as unclean. Yet even these are not unclean in their nature, but in their use: that is, men do naturally abominate to Brentius. eat of them, although by custom some Nations have made it familiar to them to eat hereof, as Brentius saith. But what abomination it is to nature, to eat of a coney, or an hare, &c. I cannot see, and the flesh of some things forbidden is also wholesome and good for nourishment. WHerefore I rather assent to Hesychius, that some living things were appointed Hesychius. to be avoided as unclean onely in a mystery or figure, and yet in the particularizing of them, I hold that some respect was had to this, that those which were least wholesome or nutritive were forbidden: from whence we may infer with Brentius, that even our bodies and present life are a care unto God, and therefore our souls much more. If it be demanded, what the mystery or figure was? I answer, as the things, about which these laws were made, are divers, so the mysteries were divers, of which yet before I speak, the Reader shall understand, that some insist onely upon natural reasons of allowing or forbidding them. As that the beasts, which chew the cud and divide the hoof, are neither Lyranus. too moist, as those that have no hoofes at all, nor too dry as those which have hoofes, but not divided, and they that chew the cud, are of a temperate constitution, and therefore fittest for meate. Some yielde this reason, the solid hoof and undivided is a sign of freity, and such as have the hoof divided but chew not the cud, do eat filthy things, as the swine. But these, and whatsoever natural reasons else can be brought, do come short of the true reasons of these prohibitions: for the heavenly physician seeketh medicines for his sick not by the juice of herbs, but by the mysteries of his Word, saith Origen. It is not likely that God herein took care so much for the body, but for the soul. By beasts then mystically Origen. Medicus noster coelestis aegris suis non herbarum succis, said verborum sacramentis medicamenta conquirit. are to be understood peoples, as was in a vision shewed to Peter, Acts 10. 12. the clean figured out the Jews, and the unclean the Gentiles, betwixt whom God by these constitutions made a distinction, as is expressed, Levit. 20. 25, 26. and by beasts men are also set forth in divers other places, as Esa. 11. 6, 7, 8. Ezech. 34. 31. Zeph. 3. 3. Matth. 7. 15. Now these beasts in special, which are here described, are allowed as clean, and the other forbidden as unclean, partly because they are of a better and more temperate constitution, then those, to show that the Israelites the Church of God are more excellent in Gods account by his grace, then other heathen people, to which effect almost Junius speaketh, and partly junii analys. A swine was a special sacrifice for those that were mad● Plautus. Th. Aquinas The swine was sacrificed to Ceres, saith Varro, l. 2. de rerust. c. 3 because divers heathens had some of the beasts here mentioned for unclean in greatest account and sacrificed them to their gods, as Swine, Lions, Asses, &c. As Aquinas saith, and on the contrary side the Egyptians held it abomination to kill or sacrifice sheep and Oxen; therefore to show how much they abhorred from the evil manners of these, God would have his people to kill and eat, and sacrifice sheep and Oxen, and eschew the other as abomination, and to show by their abominating of such meats, that God did likewise abominate the heathen, as unclean; so Brentius. And lastly, the beasts appointed to be eaten as clean did set forth virtues to be ensued, and the unclean vices to be abhorred by all the people of the Lord, and because when God would have Peter afterwards to go amongst the Gentiles to preach, he shewed this by bidding him kill and eat, we may rightly gather, that the Lord would hereby have his to understand, that they should have no communion with vicious and wicked men: And Brentius addeth yet another reason, that we might take notice of our natural uncleanness, seeking to be purged, because if men were not unclean nothing should bee unclean to them. And these laws were also made to exercise obedience. More particularly then by the beasts chewing the cud, and parting the hoof are to be understood men meditating upon the Word of God, and exercising themselves therein, psalm, 1. for the word is the food of the soul, Amos 8. 11. and must being tried be kept. 1 Thes. 5. 21. Mal. 4. 4. 1 Corinth. 11. 2. and men discerning rightly the will of God by his Word, distinguishing aright betwixt the Law and the Gospel, and walking with a right foot therein, Galat. 2. 14. so Ainsworth, and before him Calvin, and the ancient fathers Tertullian, Ainsworth. Calvin. Tertullian. lib. de cib. judaic. c. 3. qui sirmogradu innocentiae vitae itinera consiciunt. Irenaus. Clem. Alex. Th. Aquin. 2. qu. 102. 2. Origen. Hom 7. in Lev. Hesychius Rupert. they divide the hoof, who make the journeys of their life by the sure footing of innocency; and Augustine, the divided hoof belongeth to manners, and chewing the cud to wisdom. The divided hoof, saith Irenaeus, doth set forth the Father and the son, to whom wee must go by faith, lib. 5. cap. 8. righteousness, saith Clemens Alexandrinus, is bifida, or of a divided hoof, because it sanctifieth both here, and in the world to come. The divided hoof, saith Thomas Aquinas, setteth forth either the Father and the son, the two Testaments, or the two Natures of Christ. But Origen will have the discerning betwixt this life, and that which is to come, understood by dividing, and the calling of things back to a spiritual sense, by the chewing of the cud. Hesychius and Rupertus contrary to all others, will having eructing by good works understood by chewing the cud, and dividing between the letter and the spirit by the divided hoose. I think it best to hold to that of meditation meant by chewing the cud, and to this of distinguishing rightly betwixt the letter and the spirit, the Law and the Gospel by parting the hoof, unto which may be added to distinguish betwixt the good and the evil, to embrace the one and eschew the other, as in effect was first said. So then here is intimated, that if we would not be unclean beasts, but clean, we must both meditate upon the Word daily, and in our actions put a difference betwixt the good and the evil, not walking indifferently in either of them, and betwixt the literal and spiritual sense of the word, lest cleaving to the letter of the Law onely we err with the veiled Jews, and other heretics. If we either meditate upon the word onely but walk not accordingly, or distinguish onely between good and evil, but exercise not ourselves in the word, we are judged as unclean, as if we neither meditated nor distinguished at all: because in our exactest walking there are errors from which we are not sanctified, but by the Word, John 17. 17. The Camel because he cheweth the cud, but divideth not the hoof, shall be unclean to you.] The Camel is a beast with a long neck, having a bunch on his back, upon which a burden might be laid and carried, he hath his name Vers. 4. from {αβγδ} to recompense, because he recompenseth abundantly with his labour his keeper for his meat. He cheweth the cud, saith Aristotle for the defect of teeth above, as horned beasts do, and the matter that should go to those teeth is spent Aristot. lib. 3. de part. animal. in strengthening the palate of his mouth. He divideth not the hoof, that is, not clean through, but a skin and some flesh closing all the fissures together underneath. The Camel is noted by Aristotle to be the largest of all beasts, that are cloven footed, for which cause he is spoken of as most opposite to a little gnat in that proverb, They strain at a gnat, and swallow a Camel. For their properties, they are 1. Obedient to their keepers, for Abrahams servant is said to have made his Camels to kneel down, Genesis 24. 2. They are very swift upon the way, especially the Dromades, that come of them. Aristotle saith, they exceed in swiftness the Nissan horses through the greatness of their stride. 3. The Camel is a great enemy to Arist. hist. anim. lib. 9. c. 50. an horse, so that with his sight and strong smell he terrifieth the horse, and maketh him to flee. 4. The Camel hath a bunch on his back signifying the swelling of pride, whereupon it is said, as a Camel cannot go through the eye of a needle, &c. 5. The Camel abhorreth incestuous copulation with the damme. Aristotle saith, that one having covered the damme of a certain Camel Chap. 47. with a cloth, and so deceived him, when the cloth being taken away, he perceived that he had covered his damme, he ran to his keeper that had done it, and bit him that he died. 6. The Camel can go without drink 4 daies, but when he drinketh, he loveth to drink troubled and thick water. 7. The female having brought forth doth not again couple with the male in an whole year. 8. The Camel liveth to 100. years, of all which the said Aristotle speaketh. Now whereas Camels flesh is forbidden to be eaten, Maimony treatise of Kings, chap. 8. 2 King. 6. 25. Diodorus, lib. 3. c. 5. Athenaei, lib. 4. Galen. lib. de aliment. facul. and the flesh of some other beasts as unclean, the rabbis except, if Jewish souldiers come into an enemies country, and can get none other meat to eat, they may in the case of necessity eat Camels or swines flesh, &c. That men of other Countreyes did eat Camels flesh appeareth, because it is a common meat amongst the Arabians, at this day, and of old according to Diodorus. And before a Persian King for ostentation was set an whole Camel roasted by his cook; so. Athenaeus and Heliogabalus is said to have eaten cocks combs, and Camels heels being cut from them alive. And the Turks feed their galley-slaves with Camels flesh at this day. But Galen saith, that it is unwholesome meat. The mystery of the Camels flesh forbidden to be eaten may be first to show, that a man should not remember a wrong done to him to be revenged Basil. Hexam. Hom. 8. Ambros. lib. 8. in luke. Hesychius. Hieron. in Zachar. for it, because the Camel is noted to remember injuries a long time. 2. That a man should flee pride like the bunch on the Camels back hindering him from entering into Heaven. 3. That a man should not read the Scripture, as the Jews do, without distinguishing between the spiritual and literal sense, as the Camel cheweth the cud, but divideth not the hoof. And what other ill properties of the Camel have been set down before may be likewise applied, and the good to condemn much more those that come short of that goodness, if an unclean doth so, how much should we be ashamed to be worse then it for abstinence, chastity, &c. The coney also because he cheweth the cud, but divideth not the hoof, shall be unclean to you. The word translated coney, is {αβγδ} to hid in holes, whereupon Vers. 5. Prov. 30. 26. it is said, The conies make their houses in the rocks, Psalm. 104. 18. The rocks are a shelter for the conies. After the Camel the greatest of cloven footed beasts, the coney, the least is name, saith Cirillus Alexandrinus Cyril. Alex. to include all others of the like sort between these. The Septuagint render this word {αβγδ} and some hereupon translate it chaerogrill, or Hedghog, and Hesychius, Histrix, Echinus. Jnnius, Mus montanus, which he saith, is a beast not greater then an Hedghog, partly Hesychius. Iunius annot. like a Mouse, and partly like a bear, being called in Palestine for this {αβγδ} and of them there are great abundance in those parts, and they keep in the caverns of rocks and holes of the earth, all which he hath from Hieronym. and he inclineth the rather to this, because a coney is of the kind of an hare next mentioned, and therefore it is not probable, that it should be mentioned, but understood under that. But this is no reason, seeing a Coney differeth much from an Hare, for that it liveth in holes of the earth, as an Hare doth not, and amongst the fowles afterwards, things, that are as like as the Coney and the Hare are mentioned severally, as the Eagle, Ossifrage and Osprey, the great owl and the little owl; and lastly, the Coney agreeth to this description, as a Mouse or Hedgehog do not, for it cheweth the cud, but these not, and whether the mountain Mouse doth so or not I cannot tell, and therefore I rather understand a Coney to be meant here. The properties of a Coney are. 1. That it skippeth and leapeth, being for this called by the chaldee Taphsa, a skipper. 2. It is dangerous for undermining of walls. Pliny writeth, that Majorica an iceland, was ruinated Plin. lib. 8. c. 29 by the burrowing of Conies, and a town in Spain, as one in Thessaly was by Moles. 3. The coney is very timorous, and ready to run away at the least noise. 4. So soon as she hath kindled, she goeth to buck again, to say nothing of the property here expressed, that she divideth not the hoof, but cheweth the cud which she hath in common with the Camel and Hare. In forbidding the coney to be eaten, then levity and vanity in our gate is forbidden, as set forth by the skipping and leaping thereof, and treacherous undermining and circumventing of our neighbour, set forth by the Conies burrowing; and to be fearful and unbelieving, and libidinous and unsatiable in fleshly lusts. Touching the Hare, vers. 6. upon the same reason forbidden; some have held, that it was forbidden the Jews, because in colour like the Vers. 6. ass, whom they did venerate, and for the swiftness in running counted a divine creature, as Plutarch; or because all are females amongst Plutarch. lib 4. Sympos. qu. 3. Gesner. Munster. them, and there is no distinction of sex, as Gesner and Munster, because the word {αβγδ} signifying the Hare is feminine. But all men know, that there are both males and females, and howsoever the Egyptians had the Hare in such venerable account, yet the Jews were directed in all things to be opposite unto them. The properties of the Hare are the same with the coney, saving that the Hare burroweth not, as the coney doth, and moreover the Hare, as she hath very long ears, so she excelleth in hearing, for which cause the Egyptians in their hieroglyphics expressed the sense of hearing by an Hare. Again, the Hare hath the name from {αβγδ} to lye in wait, because all men lye in wait for her, and pursue her. And lastly, the Hare in sleeping shutteth not the eyes, and is very dull sighted, to say nothing of her swiftness of foot, and up hill more then down hill, because her hinder legs are longer then her fore legs In that the Hare having these properties was forbidden to be eaten, it was to intimate that we should not be light of hearing slanderous reports and tales against our neighbours, or ready with our feet to run to do evil, or to put on headily in unknown ways without due advice and deliberation, or such as for our ill deserts men do lye in wait for, as willing to destroy us; or lastly, dim sighted in spiritual things. And the Swine, although he divideth the hoof, yet because he cheweth not the cud, shall be unclean to you.] The word {αβγδ} a Swine signifieth to return Vers. 7. or wallow, wherefore it hath the name in Hebrew from wallowing in the mire, in greek {αβγδ} of {αβγδ} filthiness, and in latin Porcus, quasi Spurcus filthy. Tacitus hath devised this for a reason, why the Jews ate no swines flesh, Tacitus. Plutarch. de hist. 8. 22. viz. because it breedeth the leprosy. Plutarch, because Adonis, whom Bacchus loved, who was worshipped of the Jews, was slain by a boar; and because the Swine by rooting in the soft ground in Egypt served in stead of a plow. But these are far fetched, and experience teacheth, that swines flesh eating breedeth no leprosy. The true reason is set down in the Text, the swine parteth the hoof, but cheweth not the cud, wherefore God would hereby teach us not to make a show of good works being without all soundness of knowledge and grace within, as Hypocrites do. Moreover, respect was doubtless had also to the properties of the swine, which are first feeding upon filthy things, and wallowing in the mire, and making more account hereof, then of pearls, for these the swine trampleth under his feet. 2. The swine diggeth in the ground, and turneth it up with the snout. 3. he eateth husks and shells without substance in them. 4. The legion of Devils entered into an herd of swine. 5. The swine being washed returneth to luke. 15. Matth. 8. 32. wallowing in the mire. 6. The swine never looketh upward, but always to the ground, wherefore being cast upon the back, the strange unwonted sight of Heaven above being seen, causeth him to stay his clamour; so Plutarch. 7. The swine in all his life time is good for nothing, Plutarch. 4. Sympos. c. 5. Aristot. histor. animal. lib. 6. c. 18. but is nourished up onely against the day of slaughter. 8. Having lost any one of his eyes he death forthwith; so Aristotle. 9. The swine onely of all those beasts, that bring forth many at once bringeth them forth perfect, and not blind. 10. The swine is more prove to lust then other beasts, for they couple at eight moneths old, and the males are so eager in the pursuit of their lust, that they will fight most eagerly one with another. 11. The swine is given onely to his belly and feeding, and Cleanthes anima sui data est prosale, ne carnes putrescant. is most dull and indocile, wherefore the life and soul, saith Cleanthes, is given to a swine onely as salt to keep the flesh from putrefying. Wherefore Gods debarring of his people swines flesh, was also to show, that we should not delight in the filthiness of sin, or have familiarity with Lactant. lib: 4. c. 17. Clem. Alex 3. paedag. c. 11. Psal. 80. 14. filthy wicked persons; so Lactantius applieth it, and Clemens Alexandrinus, but the pearls of divine instructions we should contrariwise have in singular account. 2. That we should not roote up the Vine of God, which is his Church, as wild boars do, but rather plant and settle it. 3. That wee should not feed upon vanities here, but containing earthly things feed in our mindes upon spiritual by musing thereon. 4. That we must not bee so given to the belly, lest the devil, who desireth to enter into such, possess us and carry us into perdition. 5. Phil. 3. 19. That being once washed by repentance wee should never relapse, living in those sins again which wee have left. 6. That wee should be heavenly minded. 7. That wee should be full of good deeds, and not live altogether to ourselves, lest wee be slain in the end, as being ordained thereunto. 8. That the soul death for want of knowledge, which is the eye thereof. 9. That the impure wicked have more prosperity oft times here, then the Godly. 10. That wee should not suffer lusts to reign in our mortal bodies, but mortify them. 11. That wee should be easy to be taught and instructed in those things that be good, setting our minds upon them. For refraining from swines flesh, especially the Jews have been most noted, and their faith hath been exercised by Tyrants pressing them hereunto, or killing them. And of the Jews, the Arabians and Indians, learned to abstain from swines flesh, and the Phoenicians, and Scythians would not suffer any swine at all to bee kept in their Countreyes, Herodian. lib. 4. and in Crete they would eat no swines flesh, because a Sow giving suck to Jupiter being a child, her gruntling drowned his crying so, that it could not bee heard; and therefore in Mysia, wherein there was a Temple of Jupiter, it was counted a most heinous thing to kill, or to eat of a swine. Of their flesh shall ye not eat, and their carcase shall ye not touch.] Here Vers. 7. have but four sorts yet been name; the Camel, coney, Hare and Swine, but by these all other like beasts are to bee understood, according to the general rule, verse 4. of the touching of the carcase of an unclean beast it was spoken before, Chapter, 5. 2, 3. It is not meant either there or here, that these beasts might not be touched being alive, but dead, in which case onely they are carcases, because the camel and ass, &c. being for service must be touched: And by the carcase of one of these is not onely meant of them dying alone, but also if they were killed; yet of clean beasts the carcase was not unclean if they were killed, but onely in case that they died alone. Rab. Solomon restraineth this prohibition of touching the carcase to R. Solomon. a Priest onely alleging, Leviticus, 21. 1. but these laws are plainly given to all the people, and in the place alleged nothing is spoken of the carcase of a beast, but of a man, called {αβγδ} this he is forbidden to touch; of the mystery of this Law against touching a carcase, see before, ch. 5. 2. These shall ye eat of all that are in the waters, whatsoever hath fins and Vers. 9, 10, 11, 12. scales, &c.] The fins of fishes are those, whereby they guide their way, being as wings unto them; and the scales those that grow all over the body and cover it, the rabbins note, that whatsoever hath fins, hath scales also, and if a fish hath but one fin and one scale onely, it is lawful, because the Hebrew word here is singular, fin and scale. Maimony, Maimony of forbidden meats, chap. 1. sect. 24. but one is both here, and often put for many, neither was there ever any fish seen with one onely. The word translated fins, Senappir, is onely found here, and Deuteronomy, 14. 9, 10. it is rendered by the Septuagint, {αβγδ} wings, because there is the same use of fins unto fishes, that there is of wings unto Birds, the fins on each side serve them to move withall right forward, and that on the tail to turn any way, as the Fowles tail serveth for an help to her herein; and to some fins serve in stead of feet to go upon, when they are out of the water, as Pliny writeth; and from the Fishes tail, whereby he turneth his body, he thinketh that the invention of Plin. lib. 7. cap. 57. the rudder in vessels upon the water was taken. The word, Haskeseth a scale, is rendered in Greek {αβγδ}, whence cometh {αβγδ} a Leper, because there is some similitude to the eye outwardly betwixt the scurf of leprosy, and scales. These two fins and scales are general marks of clean fishes, and they that want them are unclean, and all things else that live and move in the waters, that is, worms, horseleeches, and the wild beasts of the the Sea, as Sea dogges, frogs, &c. as Maimony explaineth it. All these Maimony. unclean things must be had in abomination, therefore it was not lawful, saith Cazkuni, to make merchandise of them. Here are none name, Caskuni. as amongst the unclean beasts, because the Hebrewes had no particular names for them, seeing they were not, as other living creatures, brought before Adam to be name. If it should seem that they had names, because the Whale is called Leviathan, Iunius. it is answered, this name is not proper, but appellative from Lavah, signifying to join together, because his scales are so joined together, that they cannot be partend as the Lord speaketh of him; as the Elephant is there called Behemoth a Beast, because the greatest of Beasts. That reason of passing over fishes without naming any of them, which is brought by Hesychius, viz. that by fishes the believing Gentiles are set Hesychius forth, who desire not to have their names written in earth, is of little force, for why then are the clean beasts serving to figure out the faithful also here name? Wherefore I rest in the former, onely we may add, that because no sacrifice was to be made of Fishes, and God was most careful to distinguish betwixt the clean and unclean in those creatures, that were for sacrifice, he passeth over Fishes more lightly not standing to name any particulars. And herein we may observe again the opposition, that God would have betwixt his people and the Heathen. The Egyptians and those of the Isle Pharos and the Bactrians sacrificed eels, but chiefly the Syrians and Phoenicians prized Fish for sacrifices, and Dagon the Philistines idol had the name from a Fish, being also like a Fish from the navel downward, and like a man from thence upward, therefore the Israelites must not sacrifice any Fish. Touching fins and scales, the Lord in allowing Fishes to bee eaten, The Mystery. as clean, which had these, but forbidding others, that wanted them, would mystically teach, that wee must have the fins of Faith like wings carrying us above the mud of incredulity into the Lords net, and not to bee altogether carnal, like those Fishes that want scales; so Origen Origen. Theodoret. and Theodoret likewise, these Fishes set forth such as are endued with the fins of Faith, and are every where compassed about with the ornaments Qui primis fidei praediti virtutis ornamentis quasi quamvis undique ambiuntur. Greg. Ho●t. 31. in Evang. Isidor. of virtue, as with scales, so as the carnal are not. And the carrying of the fins of Faith into Gods net is by Gregory otherwise set forth; saying, hereby is figured skipping and ascending by heavenly Contemplations. Isidore by those without scales will have the Leves, elubrici,& effoeminati set forth, but it is better to rest in the more general of Origen before, and that of some others, by Faith we must direct our going as by fins in all things, and bee clad all over with the scales of good works. Hesychius is far wide in applying the scales to the scales of ignorance, Hesychius. which fall from their eyes, that meditate in the Scriptures. And hitherto of the mystery of these things; now of refraining from Fishes, that have neither fins nor scales, a natural reason also may be yielded, Tostatus because they are more moist, and through living in the mud and want of motion not so wholesome. Rabbi Moses Gerundens. by Fish with scales, that may be rubbed off, R. Moses. Gerund. are meant, because the Whale hath great scales, but yet is not used for meat, which note I think is not to be rejected: For the properties of Fishes, see before, Gen. 1. And these are they, which ye shall have in abomination among the fowles, Vers. 13. the Eagle, the Ossifrage and the Osprey, &c.] In speaking of Fowles the Lord setteth down no marks to know the clean and unclean by, as of beasts and fishes, but enumerateth the particulars unclean. Yet Tostatus giveth two marks, if they have a liver or spur, they are clean, and Oleaster three marks of the unclean, their rapacity, their talents, Tostatus. Oleaster. Lyranus. their great gullet, and indeed all the Fowles almost here forbidden are very ravenous, and therefore Lyranus holdeth, that they are forbidden to tax the 'vice of capacity. But Tostatus contendeth, that their evil constitution being exceeding Tostatus. Hesychius. hot and dry is the cause, why they are pronounced unclean and not to be eaten. This I grant may be a natural reason, but not all, seeing all things here spoken of are mystical and figurative: under the prohibition of these Fowles, then which be of evil quality, the vices of men are forbidden, as Hesychius saith. 1. The Eagle in Hebrew {αβγδ} is derived by some from {αβγδ} to break, The Eagle. and {αβγδ} to see, because he breaketh and teareth in pieces his prey, and is most sharp sighted. In greek he is called {αβγδ} from {αβγδ}, a year because of his annosa vita, his long life, in latin, aquila, from aquilo the North, because of his violence like the east-wind. The Eagle is a fit emblem of a Tyrant, and therefore, Deuteronomy, 28. 49. The Nation threatened to be brought against Israel sinning is compared to an Eagle, Job 39. 30. She is a blood sucker, and is amongst the slain, and unto Eagles persecutors are compared, Lamentations, 4. 19. Jer. 4. 13. chap. 48. 40. Hos. 8. 1. Hab. 1. 8, Wherefore the Lord in forbidding the Eagle forbiddeth mystically all violence and wrong, all cruelty and blood thirstinesse. 2. The Eagle flieth aloft, Job. 39. 27. and buildeth her neast on high, setting forth hereby those, that are lifted up by pride, as Jer. 44 16. Though thou make thy nest as high as the Eagle, saith the Lord of proud Edom, I will bring thee down, we must not then soare aloft by pride and ambition, as the Eagle. 3. The Eagle preyeth upon dead carcases, and picketh out the eyes first, to which it is alluded, Proverbs, 30. 17. and herein he doth aptly set forth heretics putting out the eye of right knowledge in those that they prey upon being dead in sin; divers other observable things there bee in the Eagle, but I have spoken of them, Genesis 1. in my Sermons, and they serve to set forth good, and therefore it were improper to bring them in here, as some do, where the Eagle is propounded as unclean, and to be had in abomination, and therefore such properties onely are here to be looked at, as do denote vices not virtue. Next to the Eagle is the Ossifrage, by the Septuagint rendered griffin, The Ossifrage. in Hebrew {αβγδ} from breaking, because it breaketh the bones of the Fowles that it preyeth upon; an Ossifrage is a bone breaker, it is somewhat greater then an Eagle, but otherwise like it, being mentioned onely here, and Deut. 14. 12. A griffin, as a griffin is described, this cannot be, that is a Fowle Lyranus. Isidor. four footed winged like an Eagle, and of that great strength, that he is able to take up horse and man with his talons, and keepeth about the Northerly mountains to defend the gold there. For no man yet ever saw such a Fowle, according to Origen, no man hath heard and can remember, Origen. that ever any Griphins flesh came into mans hands. That which is then written of the griffin is no better then that of Pegasus, the winged horse of Heaven, unless by {αβγδ} a griffin, an Ossifrage be meant, so called also from {αβγδ} crooked, because of the crooked talons, and beak. This Fowle is not so quick sighted as the Eagle, but very dim, and herein he differeth from him. Under the Ossifrage then is forbidden Arist. lib. 9 c. 24 ignorance, and want of sight into divine things, according to that Eph. 5. 17. Be not unwise, but understand what the will of the Lord is, And because this Fowle teareth off the flesh, and breaketh the bones of the prey being taken with great violence, gripping and oppressing of the poor is hereby forbidden; for the Prophet describing oppressors, saith likewise of them, They pluck off their skins and flesh from their bones, and chop them in pieces as for the pot. Yet there is one good property in this Fowle, shee Micha. 4. 2. nourisheth up both her own birds and those of the Eagle also, which are cast out, charity is not acceptable at an oppressors hands, unless he turn and make restitution, as Luk. 19. 1. Touching the Osprey, this is rendered by Willet, the Sea Eagle, and by the Septuagint indeed it is rendered by this word {αβγδ} the Sea Eagle, The Osprey and therefore he will have the Osprey to bee nothing else but the Ossifrage set forth also by this other word, bone-breaker, or preyer upon bones. But the Hebrew word is {αβγδ} from strength in sight, saith Junius, being able to behold the sun in the full brightness, and if any Iunius. of her young ones cannot do the like, she killeth them, but nourisheth up the rest, but some will have this name given to this Fowle from strength in flying. The name Osprey is doubtless the most fit proper name, and the name Sea Eagle, a name further describing her to be a kind of Eagle, but seeking the prey upon the waters, as the other doth upon the land, being of as great force to break bones as the Ossifrage, and it hath a great neck and broad tail, and espieth through the strength of her sight fishes in Ainsworth. the Sea, or in Lakes, and falleth violently upon the waters and taketh them. And as Aristotle writeth, if the prey taken be too heavy for her to carry, she falleth down again with it into the deep; a fit type of a Arist. hist. anim. lib. 9. cap. 24. 1 Tim. 6. 9. covetous man falling into noisome and foolish lusts, that drown the soul in perdition. Every kind of Eagle, because the Eagle was specially esteemed of amongst the Heathen, as a bringer of good lucke, when they went to warres, must bee had in abomination amongst the Israelites. And the vulture, and the Kite after his kind.] Junius and Tremell. Vers. 14. Iunius. Willet. read Kite first, and so doth the Vulgar latin; and Willet considering the name {αβγδ} signifying to fly, holdeth that a Kite is rather meant hereby, because the Kite flieth in a singular manner even gliding as it were in the air, whence it is also called a Glede, and the vulture is heavy and slow in flying, and therefore it is not likely, that it should be set forth by such a name Moreover, {αβγδ} the second word here used is also had Job 28. 7. and is commonly translated Vulture, as by the Septuagint {αβγδ}, and Montanus, &c. For of {αβγδ} cometh a Geyre, or Vulture, and holes in the earth are called {αβγδ}, because so much frequented by them. The word {αβγδ} signifieth an iceland, and therefore serveth most fitly to express a Vulture, that keepeth in solitary places, such as many Islands are. And the latin word Milvus a Kite, is thought by some to come à Molliter volando, because she flieth so gently. And in our new translation, Deuteronomy 14. 13. {αβγδ} not {αβγδ} is rendered a vulture, and yet {αβγδ} which is nearest this word is also there used, for {αβγδ} for the likeness to {αβγδ} may easily be turned into it, as Ainsworth noteth. But f by {αβγδ} we understand a vulture here, as derived from flying, {αβγδ} which cometh from seeing will much more agree unto him, because he seeth very far off, and so maketh towards his prey. If by the first here we understand the Kite, the forbidding of his flesh The Kite. served to note out that quality of gliding stilly in the air without any noise till he spieth his prey, but then he falleth suddenly down upon it; to have the Kite in abomination is mystically then to abhor from the sly and subtle practices of the devil and wicked men to make a prey of others: for they also are noted to crouch and bow themselves, till men Psalm. 10. 10. fall into their nets. 2. The Kite is noted not to prey upon wild birds, that fly about, but upon domestic, that are always picking and scraping for a grain upon the ground, like the devil, who prayeth upon those that are intent through the carnality of their mindes to the grain of profit or pleasure, that we may take heed of being such. 3. The Kite is so hungry, that he is bold oft times to come even to childrens hands, and to snatch their victuals from them; wherein he setteth forth sturdy thieves and robbers, from whose courses we must abhor. 4. The Kite although he be fierce, and will fly at any thing at the first, yet he afterwards groweth so cowardly and slothful, that he will not, neither dare set upon the least, as a Gnat or the like, showing, Gal. 3. 3. as Saint Geminian hath it▪ that they, who begin in the Spirit, but end in the flesh are abominable before God. 5. The Kite eateth carrion, and not corn, to set forth worldly minded men, that care not for the seed of the Word. 6. The Kite taketh from the Raven that which he hath gotten, to show, as Augustine hath it, that he shall bee in his wealth a prey unto others greater who preyeth upon others lesser to enrich August. praedo es minoris ut sis praeda majoris. himself. 7. Preachers, that dare not speak against the sins of Princes and great men oppressors, but dare boldly speak against simplo and mean persons, are by Berchorius compared to the Kite, Berchor. lib. 7. moral. cap. 48. which maketh havoc of young pullery, but dareth not to set upon stronger fowles. Touching the vulture, shee is noted to envy her young ones waxing The vulture. Plinius. fat, and to beate them with her wings to macerate them, this Fowle therefore is forbidden, to show that Parents should abhor from this ill quality to bear a spleen against their children for their thrift in grace, as Saul did against Jonathan, and the Jews against their children embracing the Christian religion; for Parents saith the Lord, shall be against their children, &c. 2. The vulture is of that quick smelling, that she can smell carrion from one side of the Sea to another to fly to it, to denote those, that by the carrion of superstition are carried to Rome and other parts beyond the Seas. 3. Although the encompass flesh be not fit for meat, yet of the fat thereof an ointment is made, which healeth sick and diseased cattle: so although it be evil to company with the wicked, yet they are used oft-times as a rod by God for the chastisement and souls health of his people. 4. The vulture preyeth not upon things alive but dead, so saith Basil, the envious man, if he seeth any thing good in another, he meddleth Basil. Hom. 11. de invidia. not with that to speak thereof to his commendation, but if he seeth any thing evil, that he carpeth at, from which vile quality wee must bee far. Of other properties of the vulture, see Genesis 1. in my Sermons. Every Raven after his kind.] The word in Hebrew, is {αβγδ} signifying Vers. 15. The Raven. mixture, and hereby is set forth the evening for the mixture of light and darkness therein, the Raven is thus called, because some of the kind are of a mixed colour, white and black. For because not one kind onely is meant, but more, as the Crow, the Cuddow and the Pie, it is said, after his kind. In greek it is called {αβγδ} from the noise that it maketh, and in English Raven, from ravening. The Raven also feedeth upon carrion, and therefore is an unclean bide, and as some think, because the Raven was offered in sacrifice by the Ambrose. Heathen. The Raven is noted to bee unkind to the young, neglecting to give them food, whereupon they are constrained to run up and down crying, to which it is alluded, psalm 147. 9. he giveth food to the young Ravens when they cry, and therefore the young being grown up sometimes, set upon the old, and beate them being unable to resist. Aelian. lib. 3. De Animal. cap. 43. In forbidding the Raven then, unnaturalness Aelianus. in Parents towards their children is forbidden, and undutifulness and rebellion in children against their Parents. 2. Touching the Raven, it is singularly noted, that being sent out of the ark, it returned no more; whereupon Hesychius, it hath no natural affection Hesychius. to the place where it had been kept, like Judas towards Christ. 3. The Raven crieth cras, to morrow, to show that we must not defer Hugo. our repentance till to morrow; so Hugo. 5. The Raven and fox are in a league together, but at enmity with the hawk; so are the oppressor Aristot. lih 9. hist. cap. 1. and deceiver. 5. The Raven picketh out the eyes of a dead carcase first and chiefly. Prov. 30. 17. and keepeth in solitary places, and flieth about in the dark, wherefore we must not love darkness, nor blindfold mens eyes, to prey upon them, by deceiving them. Who so doth thus, is like the devil, a most fit emblem of whom is the Raven, and here it is most remarkable, which Pliny relateth, a solemnefunerall was once Pliny. Genebrard. Chron. celebrated of a Raven in Rome, which Genebrard noteth to have been done one year before the passion of Christ Jesus, to signify the death and overthrow as it were of the devil, which should be soon after amongst the Gentiles, his kingdom standing in idolatry being beaten down. The owl, the night hawk, the cuckoo, and the Hauk, &c.] For owl Vers. 16. here the Septuagint red the Ostrich, in latin struthiocamelus, because it hath long legs like a Camel; so likewise the vulgar latin, and Vatablus, and Cazkuni. But some expound it the owl, as Junius, Ainsworth, and Willet. But Calvin, and almost all others the Ostrich. In Hebrew, it is {αβγδ} Eth bath hajaanah, from {αβγδ} the daughter, and {αβγδ} to answer, so that the word being englished is the daughter of the answerer, or crier in the way of answering; for which reason howsoever, it may seem rather to agree to the owl, because the owls cry and answer one to another, yet because if the Ostrich bee not understood by this word, that Fowle is altogether passed over, which no man doubteth of but that it was unclean, I rather hold with them, that render it the Ostrich. And the word {αβγδ} indeed hath more significations, viz. to afflict, &c. And so we may expound it, the daughter of the afflicter, by which name an Ostrich may well be set forth, because of her cruelty to her young. Whereas it Job 39. 16. may seem to make against this Exposition, that the Ostrich is set forth by another name {αβγδ}, Job 39. 13. which is from running, because the Ostrich runneth swiftly, for she hath long legs and an heavy body, so that although she hath wings, yet she cannot fly, but onely helpeth herself with her wings in her running, so as that no horse can run so swiftly as she, whereupon she is Job 39. 18. said to scorn the horse and his rider. This maketh no more against expounding this word Ostrich, then the diversity of names following for Owls, against expounding it Owl. By {αβγδ}, I understand with Maimony the eggs of the Ostrich, which some say are pleasant meat, and this in particular is spoken of, because found in the sands, where the Ostrich layeth them, and is a tempting meat for the pleasantness, yet under the egg the Ostrich also is Caxkuni. forbidden, which is edible; for if they be old, saith Cazkuni, they are as hard as a stick and cannot be eaten, but being young they are good meat, and were so used by the Arabians, being hence called {αβγδ}, Ostrich-eaters, and lo Africanus saith, that Heliogabalus had at one supper both the flesh of Ostriches and of Camels. The Chaldee for the pleasantness of this meat lo African. descrip. africa. rendereth it Bathnaametha, the daughter of pleasantness. Under the Ostrich here forbidden, saith Hesychius, is forbidden to those, that are in Gods warfare the entangling of themselves in things of the world, as the Ostrich, which Hesychius though she hath wings, yet keepeth upon the ground altogether; or better, according to Gregory, to be an hypocrite, that is, to make a show of wings with the Ostrich to fly aloft by heavenly meditations and profession, but indeed Greg. Moral. lib 31. c. 6. Qui alas sanctitatis extendunt nullatenùs à terra sublevati. Job 39. 18. to be worldly minded, as the Ostrich keepeth upon the ground. 2 Here is forbidden laying up treasures upon earth, as the Ostrich layeth her eggs in the sands and leaveth them, for even so must we leave all our earthly treasures, and they be ever in the midst of many hazards, as those eggs of the treading of beasts. 3 Womens refusing to nurse their children, as the Ostrich having laid her eggs leaveth them in the sands, where through the heat of the Sun they are hatched, but many of them through divers casualties miscarry, and so children being thus neglected by their mothers. The night-hawk, this in Hebrew is Tachmas, a snatcher. Jonathan rendereth it Catpitha, the Harpy. The Septuagint, the Night-owl, so also Vatablus, Montanus; The Harpy. Junius, the Swallow; Pagninus, the Hawk; but the Owl both little and great is spoken of by and by, and the Hawk also, and the Swallow is not ravenous. Therefore the Harpy is rather to be understood, which is a fowl of a yellow colour, seeing as well and better by night then by day. In forbidding this then the seeing into the things of the Law is taxed, saith Hesychius, where Hesychius. the sight of the Evangelical light is wanting, as in the Jew. 2 This fowl pursueth and smiteth birds of the own kind, and preyeth upon them, it was therefore forbidden to tax mens preying upon their brethren by oppression. 3 This fowl preyeth upon the sparrow being chased by the hawk and fleeing him for succour, perfidy then towards those that repose a trust in us, is herein forbidden. The cuckoo, the Hebrew word {αβγδ}, signifieth a consumption, whence The cuckoo. Levit. 26. 16. the cuckow hath his name, because he is subject to this wasting disease, so Pagninus, reading it therefore Pthitica. Yet the Septuagint render it {αβγδ} the Sea-meaw, which is followed by Hesychius. Montanus calling it larus, or fulica, and fonseca, which is the moor-hen; Junius, aesalo, the merlin. But the name rather evinceth it to be the cuckow, in which bide it is remarkable, that she always vainly singeth the same song cuckow, till she weareth away: in forbidding the cuckow then, vain talk is forbidden, wherein the time is Ephes. 4. Collos. 4. 6. spent unprofitably. 2 The cuckow is like an hawk, but hath no talons as the hawk hath, to show that we must not personate the godly being without such practise. 3 The cuckow in the end of the summer faltereth more in his singing, and is less cheerful, in which is forbidden a falling in adversity from that which we were in our prosperity in respect of diligence in Gods service, and much more in the cuckows hiding himself all winter. 4 The cuckow layeth her eggs in other birds nests, in which is forbidden adulteries: and she eateth up the eggs found there: so by adulterous broods the legitimate children are deprived oft-times of their inheritance. The hawk after his kind. This fowl in Hebrew is called {αβγδ}, from swift flying, The Hawk. and it is said, after his kind, because there are many sorts of hawks, even ten, according to Aristotle; his flesh, saith Tostatus, is too hot& dry, and therefore Aristot. hist. l. 9. c. 36. evil meat for nourishment; but the young are good meat, as Aristotle saith, and sweet in the eating, but by saying, after his kind, they are cut off from eating all hawks flesh. All hawks are enemies to the dove, therefore under this prohibition of the hawk, preying upon the innocent is forbidden. And again, as the dove is noted, if the kind of hawk be such as killeth upon the ground, to fly aloft; but if of the kind that killeth in flying, to sit still upon the ground to avoid it; so in Christian wisdom we should avoid the assaults of our enemies, by wisely observing their conditions. 2 The hawk is most swift in flying, and very diligent to get his prey, whereby the enemies of Gods people are set forth in their swift coming against them. His wheels, saith the Prophet, are like the whirlwind. 3 The hawk is noted by Aristotle, not to eat the hearts of those birds which he taketh, but being manned and Esay 5. 27. tamed, he eateth them: this setteth forth those, that not being inclined to such cruelty of themselves, yet by custom and being drawn on by others, grow most bloody and cruel, that we may beware of being thus wrought unto evil. For other properties, as cruelty to her young, and beating them out of the nest before they can well fly, and going away in winter, but coming in summer, I have spoken of the like before in describing other fowls. And the little owl, and the cormorant, and the great owl. The first fowl here Verse 17. The Owl. Ainsworth. Willet. Aristotle. Pliny. in Hebrew is {αβγδ} of {αβγδ}, to hid, and is commonly rendered Bubo, the great owl, and not the little; in Greek {αβγδ} of {αβγδ}, to make a noise; for it is an owl of the greatness of an eagle, according to Aristotle, and hideth itself in solitary places, being seldom seen, as Pliny writeth, and maketh a lamentable noise. Unto this owl the Psalmist hath reference, when Psal. 102. 7. he complaineth, I am like an owl in the desert. If this fowl be seen in the day, Plin. l. 10. c. 12. Joseph. lib. 18. antiq. c. 1. he is counted an ominous bide, so Pliny; and Josephus observeth it to have been so to Agrippa. This owl, although as great as the eagle, and armed with talons, yet wanteth courage; therefore in forbidding it, the Lord forbiddeth want of courage in Governours, in punishing and withstanding the evil. 2 This owl is a night-bird, doing what he doth in the night, therefore under it works of the night, drunkenness, fornication, and the like are forbidden. Hesychius. The cormorant. In Hebrew {αβγδ}, casting, from casting itself down into The Cormorant. the water, in latin it is called Mergus, à mergendo, from drenching itself in the water. It diveth in and stayeth there, saith Aristotle, till a man may go over an acre of ground. This fowl swalloweth up whole fishes in great numbers, and therefore under it is forbidden devouring other men by oppressions and extortions, and unsatiable desire in having, because he devouring fish after fish is never satisfied, like the Devil in devouring souls. 2 The cormorant, as Isidore noteth, is fat in winter when he resteth, but lean in summer, because that is the time of their labour, which he applieth to worldly Isidor. lib. 12. E●ymol. c. 7. rich men, who when the summer of the next world cometh, shall lose all the fat of their worldly wealth being left poor and miserable. Touching the last fowl in this verse, it is {αβγδ} of {αβγδ}, the twilight, and therefore most probably The little Owl. the owl commonly known, that flieth in the evening late, it is spoken of again, Esa. 34. 11. as a solitary bide. Ainsworth rendereth it little owl or bat. Hesychius and many others, Ibis, or the stork; but both the stork and bat follow, vers. 19. Of the properties hereof somewhat hath been said in speaking of the great owl, but here I will add some more. 1 The little birds fly about an owl wondering at her, if she cometh abroad in the day, therefore under the owl we are taught, what monsters and strange creatures wicked men are, that we join not with them, but seek to put them to shane, that they may be amended: yet we must not so set against them, as to be endangered in respect of other sins ourselves, as the silly Birds flying about the owl are seized upon and killed by the hawk. Secondly, the owl is an enemy to the Dove and eateth up her eggs; hereby then hurting of the innocent Tostatus. and being at enmity with them is forbidden. Thirdly, the owl eateth up the crows eggs in the night, and the Crow the owls eggs in the Aristot. hist. lib. 9. c. 1. day, being then stronger then it: whereby the enmity amongst the wicked themselves is set forth, they being lead not by the Spirit of love, but of strife and debate. Fourthly, the owl taketh the opportunity of the dark to seek her prey, which is of mice especially and such like vermin: so wicked men covertly circumvent others, but that which they get by it is but as vermin, base and vile. The Swan, the Pelican, and the Gier-Eagle. The first word here in Hebrew Verse 18. is {αβγδ} of {αβγδ} breath, and therefore by Jerom and others it is rendered Swan, because the Swan in putting forth his breath hisseth. Junius out of Rab. Solomon rendereth it Monedulam, the Daw; The Septuagint, Montanus and Ainsworth, the Red-shanke, Solomon Jarchi saith it is a bide like a mouse that flieth in the night, and it is called {αβγδ}, because it is Solom Jarchi. about the eyes like that creeping thing which lacketh eyes, called a Mole, for thus the Mole is also called, vers. 30. It is most probable, that a Swan is meant both for the reason already rendered from the word, and because greater fowls, such as a Swan, are here enumerated together, and the Daw belongeth to the kindes of the Raven before spoken of, and the Bat followeth, vers. 19. and to the Red-shanke the name doth not so agree. As for the same word used, vers. 30. to set forth a Mole, Willet saith, some render it a Dormouse, Willet. which liveth by breathing, as it were in a continual sleep, although coming to vers. 30. he followeth that reading, wherein it is a Mole. But taking it for the Mole, it is in this like unto the Swan, that as it diveth into the water, holding the head there a long time showing in him a long breath, so the Mole always hideth itself in the earth, being herein admirable, that the breath is not yet stopped up, but that it can live and breath in such penned places, where the air is stopped out. For the properties of the The Swan. Swan, he is fair and white without, but his flesh is black and unwholesome for meat, in being forbidden then, hypocrisy is forbidden, which is fair without, but foul within. 2 The Swan and other long-necked fowls draw their nourishment from below out of the water, wherein we are warned, not to dive with our mindes downward, but to be lifted upward, by being Heavenly in our Meditations. 3 The Swan is cruel, and one will kill and devour Aristot. l. 9. c. 1. another, therefore we are forbidden to do the like herein. The Pelican, in Hebrew {αβγδ}, hath his name from vomiting, as the The pelican. word that signifieth, because he casteth up the shellfish, which he hath eaten, in Greek he is called {αβγδ} of {αβγδ}, to pierce, or to perforate, because he pierceth his breast with his bill, so fetching out blood to cure his young ones, when they have been bitten with Serpents. It is spoken of as dwelling in the wilderness and in desolate places, Ps. 102. Esa. 34. 11. Zeph. 2. 14. yet Lostatus maketh two sorts of Pelicans, one of the wilderness, and Tostatus. another of the water, which flock together, as those of the desert do not: The vulgar Latin rendereth it Onocrrtalus, which is a fowl, according to Pliny, much like a Swan, but that it hath a greater gullet, so that sometime an whole child hath been found in it, yet Psal. 102. 7. the vulgar Latin readeth the same word Pelican. Touching the properties of the Pelican. 1 He keepeth alone in deserts, Psal. 102. 6. whereby, saith Augustine, are August. understood those that never believed, as in saying, like an Owl in vast places, he applieth it to those, that have believed, but fallen away again, and that, like a Sparrow upon the house-top, to those that believe, but are unfruitful, we must not then be like the Pelican through unbelief keeping aloof from the Church. 2 The Pelican swalloweth shellfish, and afterwards being heat in Aristot. lib. 9. hist. c. 10. his crop and made to gape he casteth them up again, and then pecketh out the meat, herein then is forbidden flattery to draw a man to unfold himself, and then to take advantage against him, for this is very treachery, and to be abhorred. The Wood-pecker. The Gier-Eagle, in Hebrew {αβγδ} signifying to love, is by the Septuagint rendered, the Swan, by the vulgar Latin, Porphyrion, a Redshanke, Aristot. lib. 9. hist c. 13. Plin. l. 10. c. 32. by Junius Merope, a Wood-pecker. And to this last doth this name best agree, because, as Aristotle hath it, the love of this bide is such to the Dam, that they nourish it being old, and before also: so likewise saith Pliny. For the properties of this bide, it hath goodly feathers, being herein like the Porphyrion, which, as Aristotle saith, hath his upper feathers pale, his low feathers blue, and his hinder feathers read, but it breedeth in holes of the ground; herein then is forbidden, when a man hath excellent spiritual gifts, to be earthly minded, which marreth all. 2 The Wood-pecker although she be kind to her kind, yet devoureth Bees, so that under it is forbidden the devouring of others, by oppressions and hallelujahs to enrich our families, and to raise them up. The Stork, the Heron after her kind, the Lapwing and the Bat: the Stork Verse 19. Hebrew {αβγδ} of kindness is so called, because the young nourish the old in their age, and they are kind one unto another. The Stork is much like a Crane, but her overflowings are partly black, she buildeth on high firretrees, Psal. 104. 17. and on the tops of houses and attorneys, and keepeth much about waters, feeding on fishes, snakes, frogs and the like, for which cause in Thessaly, as Pliny reporteth, men might not kill them upon pain of Pliny. death, she hath her name also in Greek {αβγδ} from {αβγδ} love, and in English Stork seemeth to come from {αβγδ} natural affection, Ciconia in Latin, from {αβγδ}, to be profitable. The Septuagint render it, the falcon, but there is no reason for that. For the storks properties, such as be good have been touched before in my Sermon upon Gen. 1. neither have they place here; The 'vice pointed at in the stork is onely the admitting of unclean thoughts into our mindes, and thus feeding as it were upon them, as she doth upon snakes and other poisonous things, except we shall add somewhat touching the long neck of this fowl, and her diving herewith into the water, but of this before in the Swan. The Heron, Hebrew {αβγδ} signifying anger, because as Cazkuni noteth, and Solomon Jarchi, it is a furious fowl and soon angry. The The Heron. R. Sol. Jarchi. Septuagint render it {αβγδ}, and Tostatus a Crane, Vatablus a Jay, but all erroneously. The Heron then is hot and furious, and moreover noted to be hotly carried in the lusts thereof,& therefore herein we are forbidden unadvised anger and fury, as Mat. 9. 22. and to follow fleshly lusts. 2 The Heron hath many enemies; the Eagle, that seizeth upon him in the day, the Fox, Aristot. hist. lib. 8 c. 3. that taketh him in the night, and the hawk, that eateth up his Eggs, to all which he is therefore an enemy, hereby then is shewed, that the angry and passionate man shall have many enemies, and is by his fury carried to be enemy to many. 3 There is one kind of Heron for the idleness called {αβγδ}, slothful, saith Aristotle, wherefore herein idleness and slothfulness is forbidden, 2 Thes. 3. 10. and there is another kind called Pella, which doth very hardly lay her eggs, the blood even startling out of her eyes, and therefore for the divers kindes of Herons it is said, the Heron after her kind, the Lapwing, Hebrew {αβγδ}, so called from the double Comb, it is a filthy bide, delighting in dung, and maketh her neast of mans The Lapwing. dung, and therefore herein luxury and worldliness of mind are forbidden, as scraping continually in filthy dunghills: for as she flieth about Hieron. always with a crying and careful note, so the worldly minded have their mindes always distracted and grieved with worldly cares, and as Isidore further noteth, that Sorcerers abuse this birds heart in their enchantments as Isidor l. 12. c. 7. counting it apt therefore, so the worldly minded are most subject to the devil to be drawn, as his instruments, to any wickedness. The Bat, this bide The Bat. is well known to keep in the dark, and therefore we are herein forbidden to be children of darkness, which is when we love and live in riot and intemperance, or fleshly lusts, &c. Again, the Bat is like a beast, having a mouth, teeth and members of generation, bringing forth her young alive, and giving suck, as a beast, but it flieth like a bide, and yet herein differeth from a bide, that the wings consist not of feathers, but of a skin, and it goeth also upon them: we are here forbidden then to mingle earth and Heaven together, divine Meditations in our prayers and hearing and terrene thoughts, we must then be all as birds flying aloft, and not in part as the beasts creeping upon the ground. If it shall be thought, that there was no need to forbid the eating of the Bat, because no man would eat of it, Strabo saith, that the people of Borsippa, a City in Babylon did use to eat thereof, and as Strabo lib. 16. base a creature, as it is, it was by the Heathen dedicated to Proserpina, the infernal goddesse, and at this day is adored by the Mexico-Indians, saith Gyraldus. And thus we have seen the fowls forbidden, and their qualities, being twenty, all of them either ravenous, or filthy in their life and food, or ugly in their aspect. The rabbis give this general rule to those, that know not Maimony of f●●bidden meats. all the particulars, all such as tread upon their meat, and so eat it, are unclean, as being of a Ravenous kind, and because, after their kind, is four times name, they account the whole number of the fowls forbidden to be 24. All fowls that creep, going upon all four, shall be an abomination to you. Hereby Verse 20. the rabbis understand flies, bees, hornets, ants, and the like, as Jonathan explaineth it, for these are unwholesom to be eaten, and of evil nourishment, Targum Jonathan. Tostatus. Verse 21, 22 Junius. so Tostatus. Yet here are excepted, as allowed to be eaten, such as have legs and do leap, as the locust, the bald locust, the beetle, and the grasshopper. In saying, which have legs, he useth these words Hebr. {αβγδ}, which have no legs, and thus Junius therefore rendereth them, expounding it, which have no right legs, as other creatures have, but inverted. But the word {αβγδ} is sometime put for {αβγδ}, signifying to him, as 2 Sam. 23. 18. 2 Chron. 11. 20. And if it be thus taken, it is, which hath legs, and so it is rendered by the Septuagint and Chaldee. But if it be red, which have no legs, the sense will be good, because then it is either meant, which have no legs, as other things have, because they are turned backward, or which have no legs in their generation; for Pliny writeth of the locust, that he hath no Plin lib. 11. c. 29 legs at the first, but they grow afterwards; but doubtless the common reading is best, because of that which followeth, to leap withall. Ainsworth Ainsworth. embraceth both readings, as being from Moses, the one in the text, and the other in the margin, and so doth Oleaster; but it is not to be thought, that Oleaster. the word in the margin was put there at the first by Moses, but afterwards by others for explication of that in the text, and not for a divers reading. Touching the particulars, which have legs to leap, the first is the locust, Hebr. {αβγδ}, so called from their number, and it is rendered by the Septuagint {αβγδ}, as some think, from {αβγδ}, because it is shorter, and of a lesser kind. The second is {αβγδ}, so called from {αβγδ}, a rock, because it is a Cazkuni. locust bread in rocks, so Cazkuni, and agreeably hereunto Aristotle writeth, that there is a certain locust bread in rocky places; the third is {αβγδ}, rendered Arist. lib. 5. c. 17. Lib. 9. c. 8. by the Sept. {αβγδ}, a fighter with serpents, and such a kind of locusts also Aristotle writeth, saying, Many have seen the locust fighting with the serpent. And Pliny saith, there be locusts, that kill serpents. Cazkuni expoundeth this Plin. l. 11. c. 29. word a striver with the feet to leap withall. Junius rendereth it Cantharum, a Beetle. The fourth is {αβγδ}, which may be thought to come of {αβγδ} to lift up, because the grasshopper hereby signified lifteth up itself. The Sept. render it, {αβγδ}, because it eateth of the tops of growing things, as the word signifieth and all these are called locusts, à locis ustis, from burnt places, because they consume green things, as if they were burnt. So that all these four are divers sorts of locusts, as the Hebrews also teach; wherefore Lyranus, whom Tostatus Lyranus. Tostatus. followeth, is wide in saying, that the three first are all one, being called, {αβγδ} by the first name, when it wanteth wings at the first breeding, by the second, when it beginneth to have wings; and by the third, when they are grown to perfection: for against this also maketh that in speaking of each of them, he addeth, after his kind, so that they are not one but several Talmud Babyl. in Cholin. c. 3. kindes. And because, after his kind, is repeated four times, the Hebrews hold, that there be four more forbidden, which are not name; and these they call, 1 Zipporeth Cramim. 2 Jotbana Jerushalemith. 3 Guartsubia. 4 Razbanith. Galen. lib. 5. de loc. affect. The locusts of all sorts are but of little nourishment, as Galen writeth, observing, that the birds called Seleucidae in Asia voided them again whole, intimating, that they had but little nourishment from them. And Cardanus Cardan. lib 9. de subtle. Scalig. Exer. 91 Plin. l. 6. c. 30. saith, that the eating of locusts maketh men lean, short-lived, swart-coloured, and full of lice; and Pliny, that they which eat them live not above 40 years; yet Pliny saith in the same place, that the Ethiopians did some of them use to eat them salted and dried in smoke, and in the Eastern Countreys it is known, that they are still used for meat, and particularly the diet of John the Baptist was locusts and wild honey. It was indeed a poor kind of Matth. 3. 4. food, and therefore argued great abstinence in that holy man, and it was good sometimes to eat of them to subdue the unruly flesh. For the mystery of the flying things without legs, and of these legged skippers, The Mystery. the one sort is forbidden, as was said before of the Bat, to show, that we should flee mixing earthly cogitations with heavenly exercises, abusing the Hesychius. Evangelicall doctrine set forth in the four Evangelists, pointed at in the four feet upon which they are said to go, v. 23. unto worldly ends. But the other is allowed, to show, that as they are ever skipping up and flying from the earth, so we even when we live amongst wicked men, should skip away as it were, and keep ourselves from being defiled by them, as Christ Jesus, although he ate and drank with Publicans and sinners, yet he was without all sin. And therefore he is said, Cant. 2. to have come skipping upon the mountaines, as Hesychius hath it, who also maketh the locusts called fighters with serpents a figure of the fight that we should make always against the old serpent the Devil. There is also another thing in Locusts, they are always changing their places, skipping and flying from one to another, to show, that we should not make account of abiding here any long time, being but as pilgrims and strangers in this world. For other properties of the locusts which be evil, here is no place to speak of them, but rather upon Nahum 3. and Revel. 9, &c. where wicked and miserable people are set forth by them. That of the Hebrews here is most vain, that the Jews were appointed to eat locusts in remembrance of the locusts sent against Egypt, for by the like reason frogs and flies should also have been appointed, because they were sent in like manner. For these ye shall be unclean, whoso toucheth the carcase of them shall be unclean Verse 24. till the even. Of this uncleanness, see before, v. 8. till the evening, at what time the day ended, according to the account then, and a new day began. Brentius. Ainsworth. Hereby was figured out, that these legal uncleannesses should then have an end, when a new day of the Gospel under Christ should begin, and that in him all pollution of sin should be done away to all his faithful people. Hesychius Hesychius. applieth it to repentance, which when it is, uncleanness is done away. And whoso beareth ought of them shall wash his clothes, and be unclean till the Verse 25. even. Touching is defined by the rabbis to be with his flesh in any part, or with his nail or tooth being joined to his body, and bearing it, although Maimony of pollution by the dead, Ch. 1. a ston be between his shoulder and it, when he carrieth it, and it be laid upon him, he touching it not, or if he doth but draw it with a thread or the like: Maimony. In that he which beareth the unclean thing here is appointed to wash his clothes, as he that toucheth it onely is not, it is generally noted, Sol. Jarchi. that the bearer was more polluted then the toucher, and that not onely the clothes which he did wear were polluted, but also all others being touched by him in this time. The clothes to be washed, were all the clothes then upon him, and this washing, as Exod. 19. figured out repentance, whereby we are cleansed from the pollution of sin. The same law is made about touching or bearing the carcase of any unclean Verse 26, 27 beast, which is described by not parting the hoof, and not chewing the cud, it being further inserted, Whatsoever goeth upon his paws amongst all manner of heasts, &c. v. 27. The word translated paws, is {αβγδ} his hands, whereupon Vatablus understandeth it of the ape which hath paws like a mans Vatablus. Sol. jarchi. hands, but Solomon Jarchi and others better referreth it also to bears, lions, dogs and cats, there being no other word setting forth their paws, and they indeed have some similitude with hands. Hesychius for the mystery of this Hesychius. propoundeth embracing of the Gospel for lucres sake, as pointed at to be abominable here, because such go as it were upon all four, but it is with their hands, they receive not the Gospel set forth by the four Evangelists, but that they may have a feeling of gain with their hands. These also shall be unclean unto you among the creeping things that creep on the Verse 29. earth, the Weasel, the Mouse, and the tortoise after his kind. These words, that creep on the earth, are added, saith Cazkuni, because there are some creeping Cazkuni. things in the waters. The weasel in Hebrew {αβγδ} is so called from his hasty The Weasel. running from place to place, mustela, of mus and {αβγδ}, to snatch up, because it snatcheth up mice, and destroyeth them. The weasel, as Hesychius noteth, is very crafty and thievish, and therefore under it theft and subtlety to steal is forbidden. The mouse in Hebrew {αβγδ}, a troubler or corrupter, The Mouse. is so called, because, as all know, the mouse marreth things by gnawing, and is a very troublesone vermin: for eating this, as of Swines flesh, destruction is threatened, Esa. 66. 17. The mouse where he aboundeth eateth up corn in the houses, and undermineth and spoileth it in the fields, for thus the Philistines were plagued with them, 1 Sam. 6. 5. But traps are set for them, and cats and other things are kept and used to destroy them, yet to the belly are they so addicted, that for it they run into all these hazards: under it then is Hesychius. forbidden to be a Belly-god, and so addicted to the things thereof, as not to pass for any danger in ensuing them: thus Hesychius. And because the mouse is idle, and onely intendeth filching and stealing, idleness, whereby we may become burdensome to others, is forbidden. The tortoise, Hebrew, {αβγδ} is A tortoise. so called, because {αβγδ} signifieth a covered coach, as Numb. 7. 3. and the tortoise like unto it carrieth his shell upon him covering him. The Septuagint render it, the land-crocodile; O leaster, the toad, and Pagninus, the frog: but the first is best, as most agreeable to the Word. In forbidding the tortoise, which carrieth his house on his back, which is, as Aristotle saith, as hard as a ston, confidence in worldly things is forbidden, which when the worldling hath, he thinketh himself safe against all dangers, Cursed is he that maketh to himself an arm of flesh. And the Ferret, and the chameleon, the Lizzard, the Snail and the Mole. The Verse 30. The Ferret. Ferret in Hebrew, {αβγδ}, hath the name from squeaking and crying. The Septuagint render it, {αβγδ}, a mouse and weasel; because it is partly like the one, and partly like the other. Junius rendereth it. Attillabus, the Wood-seer; Iunius. R. Solomon, &c. Rab. Solomon, the Badger; Oleaster, the Hedge-hog; Genevens. a Rat. The Ferret, saith Hesychius, as it is like the mouse and weasel, so it hath qualities Hesychius. like them both; it is crafty, as the weasel, and is for filling the belly with the mouse, so that under it is forbidden craft and subtlety by deceit to get gain to spend it upon the belly. Again, the ferret crieth out and squeeketh loud, if it be taken from the prey, or the prey from it, so that herein is forbidden extreme grief, and querulous complaining for worldly losses. The chameleon, in Hebrew {αβγδ} strength, as Ainsworth, or of the green colour, as Willet, but by the Septuagint rendered, {αβγδ}, a lion creeping upon The chameleon. the ground; because, as the lion hunteth after the beasts and preyeth upon them, so doth this little beast upon the flies. Junius rendereth it, the Lizzard, Junius. but that followeth next. The chameleon is observed to change his colour into all but white and read, he hath a thin and shining body, and therefore receiveth the colour of any thing that he is near unto: herein then temporising is forbidden. And because he liveth upon the air, vain-glory, and affecting the aerean praise of men. And because, although he soon changeth his colour, yet he is most slow in going, representing shows to the eye, but slow of place, here is forbidden making shows without performances. The Lizzard, Hebrew {αβγδ}, some will have to be, Stellio, which is spotted The Lizzard. on the back, as with stars; but both are meant, as two kindes of the same, for they alike lye hide all winter for the four could moneths, eating nothing; and alike in the Spring and fall, put off their old skins: so Aristotle; and Aristot. hist. lib. 8. c. 7. they both lay eggs, and live in filthy places, but the Stellio is mostvenomous. In forbidding the Lizzard which keepeth in graves, saith Hesychius, preying Hesychius. upon dead mens goods, is forbidden by supposititious Testaments deceit in Executors, &c. Again, the Stellio is a fair creature to see to, by reason of his stars, but yet is very venomous: herein then is forbidden a fair show by flattery, when poisonous treachery is in the heart. The Snail, Hebrew {αβγδ}, so called from {αβγδ}, to hid or cover; The Snail. because it is hide in the shell by the transposing of one letter. Yet the Septuagint render it, a Lizzard, and Junius a chameleon. The Snail death if the shell be broken, therefore herein is forbidden to cleave so to the world, as the worldling doth, as that if he loseth his worldly goods, his heart death, his hope is altogether in this life. The Mole is set forth by the same name with the Swan, as was said before, The Mole. vers. 18. where also I have shewed the reason of the name. Targum Jonathan rendereth it, Salamander, and Junius, the Dormouse; and indeed the Hebrews confess that they cannot certainly tell, what many of these creeping things, beasts and birds are. The Mole is blind, and is wholly busied in digging under the the ground, and, as some think, eateth the earth, and liveth upon it, as the chameleon doth of the air, the Salamander of fire, and the Herring Hesychius. of water, according to this Distich. Terra cibat Talpam, flammae pascunt Salamandram, Unda fit Halecibus cibus, aër Cameleonti. In forbidding the mole, then it is forbidden to be earthly minded and blind towards heavenly things, and Hesychius noteth, that the mole is bread Hesychius. of the earth, and they show their breeding that are so earthly. But some writ of the mole, that he beginneth to see a little before his death; a right emblem of the state of worldlings, seeing and trembling at the judgement now ready to cease upon them at the last day, which they never had any perceivance or thinking of before. These shall be unclean to you among creeping things, all that touch them being Verse 31. dead shall be unclean. The rabbis, because bearing of these is not spoken of but touching onely, hold, that bearing of them defiled not, and that the touching of them being alive, defiled not, but dead. But the last of these is Maimony in Aboth battumoth. Tostatus. false, saith Tostatus, because, Levit. 22. 5. the touching of a creeping thing defileth. And because for the touch of them onely clothes must be washed, as it followeth, v. 32, 33. as was not enjoined touching the unclean things before-named, but onely in case of carrying them, it may well be gathered, if For uncleanness contracted by touching, see Levit. 5. 1. What was ●● b● offered. touching of these did more defile then bearing of them, yet much more, and therefore it is most probable, that this is not spoken of here, but left to be understood from the former decree. In this last I will not contradict, but I marvel that Tostatus should oppose the Rabbin in the former, seeing it is so plainly expressed in the text, being dead, and therefore that Levit. 22. 5. is to be expounded by this. And upon whatsoever any of them being dead doth fall, it shall be unclean, &c. By Verse 32. any of them, The rabbis understand any of their flesh or bones, hoofs or sinews joined unto their flesh, for if they be severed, they defile not being touched, as the bones, hoofs and horns of other unclean beasts being separated after their death do not. In that the falling hereof upon any thing defileth: Hesychius noteth involuntary sins to be figured out hereby, as the Hesychius. voluntary by touching before spoken of, so that any sin defileth, whether voluntarily committed, or against our wills. The particulars said to be desiled, vers. 32, 33. are rckoned five vessels, of wood, raiment, skins, sacks, and earthen vessels, and whatsoever vessel else a man useth to work withal, or in it, that is any tool or vessel for his service. The rabbis number besides these five onely two more, the one, vessels made of metals, Numb. 31. 21, 22. and the other of horns, or bones, or hoofs of beasts, Numb. 31. 20. all the work of goats, for hereby they say, that they have learned by tradition that the bones Maymony in S●lim, Chap. 1. Sect 1. and horns, &c. of goats are to be understood,& consequently of other beasts, and vessels made thereof. And by vessels made of wood they understand also such as are made of barks, shells, or bul-rushes, reed or wicker, because these grow out of the earth like wood. So Maimony, and if we add glasses also, and vessels made of ston, brick, and mortar, which come out of the earth, I think none are omitted according to this general rule, Whatsoever vessel it be, wherein any work is done. But in distinguishing between such of these, as are defiled or not defiled, they are over-curious. Things made for the use of man onely, as ladders, are not, say they, defiled; but those that are for the service of men and vessels to sit upon are. Again, they which serve onely for instruments to hold other things for the use of man, if they contain them but for a time, as the candlestick, they are not defiled, but if continually, as the scabbard, or sheathe, they are, but these and others like unto them which they have, are curiosities, and distinctions without a ground, yea contrary to the ground laid here, for all vessels without exception are by dead creeping things defiled. But that rule of theirs is good, that although vessels be defiled by unclean things, yet nothing living is defiled hereby, but onely man, neither doth any living thing defile, but man onely, when he is unclean by any means. Now of the first sort of vessels here spoken of, it is appointed, that if any of them be made unclean thus, it must be put in the water, that is, according to the Hebrew Canons, dipped all over in the water,& so must a man being unclean, and nothing must be between it and the water, for if there be any pitch or day, &c. cleaving on, it is unclean still, and it shall be unclean till the even, for being washed it must stay the time, viz. till the even, before it be perfectly cleansed. Of uncleannesses the Hebrews make these degrees. 1 The highest before washing. 2 The second from thence, till the even. Maimony in Abath battumoth, Chap. 10. 3 The third, if before the even he toucheth any holy offering, for that is hereby made unclean. 4 The fourth if he touch holy meats or drinks, for they are thus defiled, but not common meats or drinks. Lyranus thinketh, Lyranus. Tostatus. that onely the water of the read cow was now to be sprinkled upon it to cleanse it; and Tostatus, that it was both dipped and sprinkled, but the one cometh short of the truth, and the other exceedeth it, for no sprinkling is here spoken of, and Numb. 19. that holy water is appointed to be sprinkled onely in case of uncleanness, that lasted seven dayes, as none of the uncleannesses here name did, but till even onely of the same day. Touching earthen vessels, If any of them falleth into the midst thereof, for Verse 33. Hebr. it is {αβγδ}, All that is in the midst thereof shall be unclean, and it shall be broken. So earthen vessels were appointed to be broken before, Chap 6. 28. Here the rabbis distinguish between this kind of vessel, and others of ston made out of the earth also, calling this a vessel of pot-bakers earth, and yet they say, that a vessel of glass cannot be cleansed, but by breaking also. But it is to be noted, that an unclean thing touching it on the outside doth not make it unclean; but being in it, if it be but an unclean air that cometh into it, it is unclean, as may be gathered, Numb. 19. 15. because in a ten where a man death, all things in the tent are made unclean, but a vessel that is covered. Hereupon they observe that the air polluteth the vessel, and Maimony in Celim. c. 12. breaking cleanseth it, and if a man will break a vessel of wood, &c. it is cleansed also, although it be not so appointed. But when we note that an earthen vessel is not polluted, but by something falling into it, and not touching it without, it is meant onely in the case here put, in other cases, as of a man that hath an issue touching it, it is unclean, Levit. 15. 12. For the mystery of these things Hesychius speaketh excellently. By the The Mystery. Hesychius. vessel or cloth, wherein any work is done, is set forth a faithful person, who is exercised in the works of virtue, by the dead vermin falling upon it, sin, that bringeth death, which such attract not to themselves, but through infirmity fall into, such must be put into the water of repentance, as is the daily practise of the faithful, and so they shall be clean again, but the earthly and sensual, like unto the earthen vessels, entertaining sin into their middle part within, that is the heart, must be given over to Satan, as 2 Cor. 5. for their contrition in the flesh, that their spirit may be saved. Or rather such shall be utterly destroyed at the last day. Ainsworth referreth it to the Ainsworth. utter abolishing of sin in us in death, when we are broken thereby, for we are as earthen vessels, 2 Cor. 4. 7. and their breaking setteth forth mans death, Jer. 19. 11. and Chap 48. 38. but I prefer the former, because of the distinction made amongst men, as here amongst vessels. Of all meat that may be eaten, that on which such water cometh, shall ●● unclean. Here because such water is not expressed in the text, but onely {αβγδ} Verse 34. water, a question ariseth, whether this be to be understood of all water, or of water contained in the vessel made unclean by the falling of any dead vermin into it? But it is easily answered, that only the water contained in these unclean vessels is meant, or in any place, into which they chance to fall, except in pits and pounds, where there is plenty of water, as is excepted, v. 36. for it is immediately added, likewise all drink, that may be drunk in every vessel shall be unclean, which it were absurd to expound of any other vessels, but onely of such as were polluted by these dead things, and therefore as Verse 36. absurd is it to expound this touching water of all water. Moreover, pounds and wells of water are expressly said to be clean, and therefore could not pollute any thing. Thus also Augustine, The water is meant, which came out of August. De vase quod factum est immundum de morticinis immundis. Sol. Jarchi. Maimony in Tumath. o●l. in Chap. 1. vessels made unclean by unclean dead things, and Tostatus and Junius, &c. yet the rabbis expound it of all waters, for nothing that is mans meat, saith Solomon Jarchi, is unclean, till water cometh upon it, but after water is come upon it, it receiveth uncleanness for ever. And Maimony enlarging it, saith, It is not made unclean, till it receiveth one of the seven liquours, water, due, wine, oil, milk, blood or honey. Neither do they wrest this Law onely herein, but in divers other of their canons, as 1 That no liquour coming from fruits can be made unclean at all contrary to vers. 32. and to this verse, nor any meat, upon which water hath not been put, because, till water be upon it, it is not apt to receive uncleanness, for any thing in an unclean vessel without exception is unclean. 2 Such things, as are used for sauce with meat are not by any water made unclean, against this text, wherein no meat is excepted. 3 The meat here meant is holy flesh, and not any other. 4 The Priests only were tied by this Law, and not the people, contrary to Levit. 5. 2. 5 The touching of their carcases is not defiling to the people, but at the time of solemn feasts onely, for the Law tieth to all times. So that we may see, they began betimes to corrupt the laws of God by their traditions through a desire of more liberty, then they gave them. But in their Expositions hereupon this may be received, that things living and herbs growing are not to be counted amongst those that are made unclean, because they cannot yet be properly said to be meat, and this also, that liquours and meats corrupted are not made unclean by such means, because they were vile and unfit for meat before. Mystically by the meat and drink made unclean here spoken of by the uncleanness of the vessel, becoming such by a dead The Mystery. Hesychius. thing falling into it, saith Hesychius, we are to understand virtuous actions, in which to be conversant it is meat and drink to the faithful, but they are made unclean by pride, vain-glory, or other sinister affections falling upon them, when they are done, or in the doing, although they were not hereby set awork at the first to do them, as hypocrites are. And every thing, whereupon any part of their carcase falleth shall be unclean, Verse 35. whether ovens or ranges, &c. Ovens were for the baking of bread, and the ranges for pots, for flesh to be baked or boiled in, the word {αβγδ} is rendered by Solomon Jarchi and Cazkuni, pots, or by others bake-pans, and Jarchi Solomon jarchi. saith, that both the Ovens and pots were movable instruments made of potters earth, the Septuagint render it {αβγδ}, pots with feet. And meat or bread was made unclean by dead vermin, so were the things, wherein they were baked and prepared, and these being of the same substance with other earthen vessels must, as they, in this case be broken down. nevertheless a pit, or fountain, wherein there is plenty of water shall be clean, Verse 36. but that which toucheth their carcase, shall be unclean. Here is an exception made of such things as shall not be counted unclean by the falling of dead vermin into them, a cistern or any vessel holding water shall be polluted, and the water in it together, but not a pit or Fountain, but only so much of the water therein, as toucheth the carcase: under pit and Fountain pounds also and all other places of water upon the earth, wherein there was much, are to be understood. The Lord would not have these counted unclean. Because Willet. all other things must be cleansed with these waters. 2 Because there was necessary use of them every day, although waters in vessels might be emptied out, and they might again be supplied from fountains, &c. yet they could neither be so easily emptied, nor supplied. 3 Because the corruption coming from a carcase in a place of much water is dispersed and vanisheth, yet the carcase must be taken out, and some water about it cast out, that the Fountain might be clean. Hesychius enquiring into the reason, why vessels with water should be unclean and pots and Ovens, but not the collection of waters, resolveth that mystically hereby is set forth, that particular doctors in the Church, who are as vessels of water, which they afford unto the people, and as Ovens and pots to bake and to prepare the spiritual Hesychius. The Mystery. food, if they fall into any gross sin, are corrupted so hereby, as that they shall be destroyed, according to that, Rom. 2. 22. but yet the Doctrine taught generally in the Church of God set forth by the collection of waters is not the worse to be esteemed of, but only that which toucheth the carcase, that is, the Doctrine of an evil life in any, for after their works thou must not do, Mat. 23. 1. If it falleth upon any sowing seed, it shall be clean, but if water be upon the seed, Verse 37, 38 &c. it shall be unclean. Solomon Jarchy by seed understandeth that, which is rooted in the ground, and Maimony expoundeth the water coming upon Maimony. seed, of water voluntarily put on by the owner, it being thus prepared for food, and if it be wetted against his will, or through necessity, as to hid it in water from thieves, it is not unclean. But these are rabbinical inventions, the true reason is, seed that is dry is not so apt to take pollution, as seed being wetted whether voluntarily or by rain falling upon it, and it is not meant of corn for meat, but to be sown, as is plain in the text, and not sown already and rooted, as Solomon Jarchi. But herein, saith Hesychius was a Hesychius. The Mystery. mystery, it shewed, that sin fallen into after wetting by baptism polluteth him that was cleansed, but not him who is indeed towards baptism, but not yet sufficiently instructed, his ignorance yet in some sort excuseth him, but after that one is better instructed and Baptized to fall into foul sin, is more heinous, and to be made unclean again after the partaking of so great a grace of being cleansed in baptism. If any beast, whereof ye may eat, death, he that toucheth his carcase shall be unclean Verse 39. till the even. Here as the carcase of an unclean beast, so of the clean, when it death alone, is determined by polluting, but as Solomon Jarchi noteth Solom. Jarchi. upon both, onely the carcase maketh unclean, not the bones, horns or hoofes. And the like is to be held of a beast torn or killed for killing of man or woman, Exod. 22. 31. He that eateth of it, shall wash his clothes, &c. Unto the first here are added Verse 40. two ways more of becoming unclean by dead carcases- 1 By eating thereof. 2 By bearing them, and these were somewhat greater then the first, because such must wash their clothes, as the other was not commanded to do. And by eating here must be understood eating ignorantly or through necessity, for otherwise not onely legal uncleanness was contracted, which was without sin, ag ainst the soul, but uncleanness through transgressing of Gods command to the destruction of the soul, as being a presumptuous sinning. If a clean beast be killed, it is every whit clean, but the unclean being killed Maimony. S●emo●●Levit. 17. 15. Verse 41, 42 or dying alone is a like unclean and of the clean beast dying alone the fat is clean and may be used, but not eaten, Levit. 7. 24. Every creeping thing that creepeth upon the earth, shall not be eaten, it shall be an abomination. From henceforth to vers. 46. is a Law against eating all creeping things, so that not onely the eight forbidden, vers. 29. but all others also must be abhorred, those defile by eating or touching, these by eating onely, and these are described to be such as go upon the belly, as Serpents, Gen. 3. 14. or upon all four, as the Scorpion, newt or toad, or which hath many feet, as the Nadal, so Solomon Jarchi, and this last we call, Centipoda, in English Solom Jarchi. the Cancer. Ye shall not make yourselves abominable with any creeping thing that creepeth. Verse 43. In the former verses it was said, that creepeth upon the earth, but here earth is left out, wherefore all creeping things also in the waters are meant: so Maimony, Maimony. and to this agreeth the enumeration made, v. 46. For I am the Lord your God, you shall therefore sanctify yourselves that ye may be Verse 44. holy, for I am holy, &c. Here is the end set down, why all these laws must be kept, that they might be preserved holy and undefiled in all things, as the people of an holy God: and it is here added, That ye defile not yourselves with any manner of creeping thing. For, yourselves, Hebrew is, your souls; but soul is put sometime for the body, as Numb. 9. 7, 10. and sometime for the whole man, as Chap. 5. 1. and so here their bodies are meant, for they properly were defiled by these things, but if willingly they transgressed herein, their souls also were defiled by sin, or if being defiled, they neglected washing. But the thorough sanctification of Gods people in soul, spirit and body was h erein respected; it being his will, that from corporal uncleannesses those of the soul by touching sin bearing about, or feeding upon sin, should be looked at and avoided, of which these things were but shadows for a time, and now the time of teaching by shadows and figures being past, there is no further use of these laws for the ordering of the outward man, but of the inward onely. And into this did some of the rabbis see, and writ of it, as Rab. Menahem, Rab. Menahem in Levit 11. who saith, the these things are figures of heavenly things; by unclean beasts, heathen people are meant; and by forbidding to eat or to touch them, making marriages with such is forbidden, and the washing from these uncleannesses with water, setteth forth Gods washing of us with the water abov e, which is the water of mercy. And Maimony upon these words; thus the keeping of the body clean bringeth one to the cleannesse of the soul, and Maimony the cleannesse of the soul to be like unto God, as it is said, Be ye holy, for I am holy. This is the law of every creeping thing that moveth in the waters or creepeth. Here besides creeping, moving is spoken of; because, as the rabbis observe, Verse 46. creeping things are bread by generation of male and female; but besides these there are worms and maggots, &c. coming of corruption, which are the moving things also to be abhorred. But here they are over-nice in distinguishing between worms in fruit, they being eaten in the fruit defile Maimony of forbidden meats, Chap 2. not, but being separated, and yet if they were bread in the fruit before the gathering, they defile, but not if they were bread after, &c. but who taught them these things? Moreover, they add, that the milk and the eggs of unclean beasts, fowles or fishes may not be eaten, yet honey of Bees or hornets is lawful, and a womans milk, although her flesh may not be eaten. CHAP. XII. IF a woman hath conceived seed and born a manchild, she shall be unclean seven Verse 2. dayes, &c. The Lord having hitherto determined outward uncleannesses by the means of things without, here beginneth to set down laws touching uncleannesses coming from within, and as in the Creation, beasts, fowls, and creeping things were first made, and then man; so first the uncleanness Solomon jarchi. of beasts, &c. is set forth, and then the uncleanness of men and women, as Solomon Jarchi noteth, If a woman hath conceived seed, Hebrew, seeded seed: Aben-Ezra, Aben-Ezra. Yielded seed unto conception, because there is a concourse of the womans seed unto conception, as well as of the mans, and Rab. Menahem observeth R. Menahem. hence, that if the woman yieldeth seed first, a male is brought forth; if the man, a female; but not such thing can be gathered hence, because of her seeding here spoken of a female may come as well as a male, v. 5. Touching the child brought forth, the Hebrews hold, that if 40 dayes after the Maimony in Issur●i biath. conception be once past, although it be brought forth before the time and dead, this law holdeth, but not for any miscarrying before the 40 dayes expired. According to the dayes of her separation for her infirmity she shall be unclean. Of this separation see Chap. 15. 19, 20. it was for seven dayes, and in that time every thing that she touched was unclean, as it is meant it should be now, yea the Hebrew Canons say, although no blood appeared, as in the time of her menstruous disease. After these seven dayes, viz. upon the eighth, the child must be circumcised, Verse 3. Verse 4. And she shall then continue in the blood of her purifying 33 dayes, shall touch no hallowed things, &c. Of circunctsing the flesh of the fore-skin upon the eighth day enough hath been said, Gen. 17. 11. But for the reason of the womans continuing in her uncleanness now 33 dayes more, and if she had a Female, 14 and 66. it is hard to determine, what that may be. Some yield August. Sex in lact dies ter sunt in sanguine terni, Bseni carnem, ter seni membra figurant. a natural reason, because the male is forty dayes a forming in the womb, or as Augustine hath it 45. Six dayes it is like milk, in nine 'tis turned to blood, twelve, more do make it flesh, eighteen bring fashion good. But this reason cannot stand, because here onely 40 dayes are spoken of, and distinguished by 7 and 33; these are 45: and for the female, which they say, is twice as long in forming, there is the like reason against that also, because then the time should not be 80 but 90 daies. Tostatus will have it to be merely ceremonial Tostatus. Hesychius. without any reason. But Hesychius and others better, after the bringing forth of a male, she must continue 40 dayes in purifying, to figure out our great humiliation for our sins, in which we come into the world, and which we daily multiply and increase. For the womans uncleanness at this time did doubtless set forth original sin and pollution, wherein every one is born, as Rom. 5. 12. which maketh us unworthy of God, but by Christ, who fasted 40 dayes for us, and was separated in the desert, pointed at herein, we are cleansed, but on our parts great humiliation& penitency is required, like that of the Ninevites 40 dayes, and of Moses 40 dayes fasting, and Elias likewise. And Rab. Menahem hereupon saith, there is a mystery in this matter, Rab. Menahem. respect being had unto the serpents deceiving of the woman, Gen. 3. and circunctsing of the child was appointed for the like signification, and the offering by the woman to be brought. Whereas the time upon bringing forth of a female is doubled, this was upon a natural reason; because more pollutions accompany this birth then the other, and be longer in purging; and Junius. P●lican. Oleaster. if she had both male and female together, the Hebrews say, that she must be purifying 80 dayes. And we may add further out of Hesychius the time was doubled for a female, because of her double sin, at the first in eating, and then tempting: or that the female is twice as long in forming in the womb as the male, with which times a proportion is here held in both, to show, that we cannot enter into the heavenly Sanctuary, till we be regenerate as the woman could not come into the Sanctuary here till so much time expired, as in the forming of the child in her womb. Or lastly, it may be said, the males circunctsing was a cause of cutting off the time for time. Now for the distinction of these dayes into 7 and 33, and 14 and 66, it is to be understood, that during the first times nominated she was unclean, so as that her husband might not company with her, and all things that she touched were polluted by her, as in the time of her menstruous disease spoken of, Chap. 15. 20. and if Maimony in Issurei biah c. 4. her husband did in that time company with her to lye with her, he was guilty of cutting off, but after 7 dayes expired by her that brought forth a male-child, and 14 by her that brought forth a female, she was clean to all civill actions; onely, as it is here said, she might not, during this time, touch any of the hallowed things of the Lord: so Maimony. In these dayes last mentioned then, she was in her purifying, and not in her uncleanness, as before. Calvin Calvin. thinketh that longer time was set to her that had a female then for a male, because the male was circumcised the eighth day. but the best reason of this hath been already given out of Junius and others. And when the dayes of her purifying are fulfilled for a son or for a daughter, Verse 6. she shall bring a lamb, &c. This, the rabbis observe, must be done not upon the 40 or 80 day, but the day after; and if any deferred longer, they were not counted clean to come into the Sanctuary, till this were done. But why must sacrifices be brought now to be offered for herself, or for her child for the purging of her bodily uncleanness, or for her sins? Some, because it is said, For a son or a daughter, answer, that this oblation was brought for the child, as Augustine, Rupertus, Hugo, &c. Some, for both the August. qu. 40. in Levit. Rupertus. Hugo. Salmeron. Rickelius. Theophilact. Euthym. in luke. 2. mother and the child, because in the Syriack Interpretation it is said, When the dayes of their purifying were accomplished, luke. 2. Some, for the man and the woman, whose the child was upon the same ground, as Theophilact; some, for them and their child also, as Euthymia. But the words, For a son or daughter, imply nothing else, but that the purifying of the mother was by reason of the uncleanness upon her by bringing forth her child, as will be plain to any that shall look into the Text; and therefore to show for whom this offering was made, v. 7. it is added. And the Priest shall make an atonement for her, and she shall be cleansed from the issue of her blood. As for the child, the circunctsing Verse 7. was a purifying to it, and the offering, if it were the first-born, five shekels. And for the other opinions there is no ground at all in the Text, Luk. 2. because it is not there said, for whom that offering was made; wherefore it was doubtless for the mother onely. Again, some hold, that this offering Tostatus. Junius. Cajetan. Lyranus. was broug ht for her sins in general, as Tostatus, Junius and Cajetan: some, for her sin in the matrimonial act, as Lyranus: some, for her impatience in her travail, as some rabbis: and some, for her legal uncleanness by childe-bearing, as Oleaster, Burgensis, &c. I, as Willet, subscribe to Junius, Oleaster. the offering was brought, as to cleanse from the effect, that issue and impurity hereby, so from sin, the cause thereof, and the thing signified by it, because in all oblations a respect was to be had to original corruption, the fountain of all uncleanness. And thus God would have the woman, by whom sin entered, specially confirmed touching being received to grace by Christ, when there was thus atonement made for her by the blood of Christ, set forth by the blood of the lamb. Now besides the offering brought by a woman in this case, there were three more, in which offerings must also be brought, if a Levit. 15. Levit. 14. woman had an issue, or if a man had an issue, and if any were a leper, and these were the uncleannesses from within, touching uncleannesses from without, and the offerings to be brought therefore, see Chap. 5. 2, 3, &c. Touching the lamb for a burnt-offering here appointed, and a young pigeon for a sin-offering or a Turtle Dove, and how they were offered, see before, Chap. 1 and Chap. 5, 6. And if she be not able to bring a lamb, then she shall bring two turtle Deves, Verse 8. or two young Pigeons, &c. Thus it is also provided before in other cases, Chap. 5. 7. For the practise of this we have the example of the blessed Virgin Mary, luke. 2. 24. whereby his poverty appeared: so Beda, Haimo, Origen, Lyranus, and all the Ancients. Yet Tostatus and some others labour to confute this, saying, that she could not be so poor considering the presents of gold, &c. offered to the child by the wise men, Matth. 2. and if she had been so poor, she could not have paid the Redemption-money for her first-born, being five shekels. To this I will not say with Bonaventure, that the holy babe turned away his face, and refused those gifts; or with Maldonatus, that they were spent upon the poor or upon the Sanctuary; but rather with Calvin, that it was no great quantity, but a little for honours sake, which Calvin. the wise men brought, so that having five shekels to pay for the childes redemption, and other charges both there and in their travel down into Egypt, that must necessary be defrayed, they were not so enriched hereby, as to bring the offering of the rich, seeing the Lord did not require that a poor body, who had but a little, should lay out all upon his offerings. Whereas the Virgin Mary at the time of her offering did more then is here appointed, viz. presented the child, as being her first-born, Luk. 2. 22, 23. It is to be understood, although it be not here expressed, that the first-born ought to be redeemed, being a month old, Numb. 18. 16. and therefore not being done at the end of a month, it was done now at the end of 40 dayes, and this was usually permitted so to be for the ease of the woman, that she might not be forced to sand before about it, and then come after herself at another time to make her offering, but these times being so near the one to the other, both might be done together, it being also most necessary for the mother to come with the child, which she could not do till the time of her purification ended, because till then might not enter into the Sanctuary, v. 4. Thus it was under the mosaical law, for their uncleanness after childe-bearing Gregor. decree. 5 cap 1. Si mulier eádem horâ, quâ genuerit, intrat Ecclesiam, nullo pondere peccati gravatur. women were debarred from entering into the Sanctuary, but now they are not debarred a month after for any uncleanness: for, as Gregory saith, if the woman should come into the Church the same hour that she bringeth forth, she is not pressed with any burden of sin, because the superfluity of nature now upon her is onely a punishment for sin, and cannot be counted a sin, and if the woman having the bloody issue might come to Christ and touch his garment, why may not one in her flowers come to his Church? Wherefore, it is for other reasons, that this order is appointed in Christian Churches, and not grounding upon this law of Ceremonies, which is abolished in Christ, although the Christians in Ethiopia seem to ground it upon this law, for they say, Pro ancilla tua quaesumus, quae servavit constitutionem tuam, nor is it appointed in imitation of the blessed Virgin Mary, as in the Church of Rome, for she was then bound by that law. But first, for the safety of the woman, who might otherwise be endangered by coming abroad too soon. Secondly, because modesty requireth, that she should not immediately accompany with her husband again after her deliverance. Thirdly, because piety requireth, that before her returning to her old course of bedding with her husband, she should thankfully aclowledge the benefit already received in the Congregation. CHAP. XIII. ANd the Lord spake unto Moses and Aaron, saying, When a man shall have in the Verse 1, 2. skin of his flesh a rising, scab, or bright spot, and it be like the plague of leprosy, he shall be brought to Aaron, &c. The plague of leprosy, saith Lucretius, Lucretius. is bread in the midst of Egypt, and no where else, so that it seemeth to have taken the beginning there by reason of the corruption of the air through muddy vapours coming from the river Nilus. And from hence it is likely, that the Hebrewes brought this disease with them. Appion, Manethon and some others report, that they were a leprous and loathsome people cast out by the Egyptians, and so Moses became a captain unto them leading them into the land of Canaan. But this appeareth to be most false, because it is a common disease in Egypt, and as Josephus saith, if it had been so, Moses would Joseph. lib. 1. contra Appion. Bodin. Method. h●st c. 5. never have made such a law to the ignominy of the leprous. The leprosy, saith Bodin, and Methodins, is so common also in Mauritania, and among the Abissens, and in other hot countreys, that they converse with others, and are not separated. The Physicians say, that the leprosy is a canker of the whole body, as they call the canker in any member the leprosy thereof, it eateth as a canker to the very bones and the marrow, and maketh him that hath it most loathsome. In Hebrew it is called {αβγδ}, as Willet thinketh, from {αβγδ} evil, and {αβγδ}, to shut up, but Ainsworth rendereth it Willet. Ainsworth. a freting soreness or infectious scabbednesse; to the first, the word Segiruth in Chaldee, signifying shutting up, giveth some light, and to the other Grab, the Syriack word signifying scabbednesse. The Septuagint render it, {αβγδ}, from scales, because it is like white scales upon the body, and {αβγδ} because of the ruggednesse and spots like those of the Elephant, white and black. In speaking of the leprosy. 1 That upon man or woman is handled. 2 Upon garments in this Chapter. 3 In an house, Chap. 14. 34. Of the leprosies upon man there are three sorts set forth in this verse. 1 {αβγδ}, a swelling or rising. 2 {αβγδ}, a scab. 3 {αβγδ}, a bright spot, the last of which the rabbis reckon first, describing it to be such a bright whiteness appearing in the skin, as that there is nothing brighter, even as the Maimony Treatise of leprosy, Chap. 1. Sect. 2. snow; then the first, likening it unto the white wool of a lamb being but a day old. Lastly, the second, likening it to the plaster of a wall upon an house growing from the bright whiteness. And unto these they add a fourth, which is like unto the film of an egg: so Maimony; and this scab he therefore distinguisheth into two, because sometime there is such a scab next unto the bright spot, and sometime next unto the swelling or rising, as an adjunct thereof. Like the plague of leprosy, it is thus spoken of, because not yet judged of. Here because it is said, in the skin of his flesh, the rabbis teach, that the places within the ear, the eye, the nostril or the mouth, the wrinkles of the neck, belly and breast, beneath the arm-holes also, and soles of the feet, the nailes, head and bread being hairy, are not defiled with the bright spot, because they are not in the open skin, but herein they are over-curious and forgetful, because, verse 29. the leprosy upon the head or bread is spoken of. They note also, that if the whiteness be not at least as much as that of the film of an egg, it is no leprosy, but a speckled spot or Morphew. The uncleanness of the leprosy is the third set forth in this book, the first was by touching unclean things, the second in a woman having brought forth, and the third the leprosy upon man or woman. The uncleanness of The Mystery. the body by the leprosy of divers sorts figured out the uncleanness of the soul by divers sorts of sins, for which God plagued men; for miriae was thus plagued for sin, and Gehazi, and King Uzziah, Numb. 12 2 King. 5. 2 King. ●5. So all expositors generally, but Brentius standeth for corrupt Pren●ius. doctrine to be set forth hereby, because that is likened to the Canker, 2 Tim 2. which is a kind of leprosy, and this may be admitted also, as being a soul sin in whomsoever. He also saith, that there was a reason, according to the letter, why these laws touching the leprosy are so copiously and exactly set down, viz. both to meet with cavillers that the Lord knew would arise to obscure the glory of his miraculous gests in bringing the Israelites out of Egypt, as Apion, &c. For if all this people had been now leprous, there should never have been such laws made about separating such, and also to intimate his care of the health and welfare of their bodies, that in the time of sicknesses and infections we may call upon him, and health and sanity being restored, we may render him the praise. To judge of the leprosy the Priest is appointed, and afterwards to offer for the leper being cleansed, to show that Christ our true Priest should take care for the cleaning of our souls from all our sins, and the expiating of them for ever. The reasons why the Priest must be Judge herein, and not Moses the Magistrate, or the Physician, were 1 Because the Priest properly was to judge, who might be admitted into the Sanctuary, or be kept out. 2 Because the rites and ceremonies for the cleansing of lepers were to be performed by the Priest. 3 Because he had the power of shutting up, or opening the door to the party in question, so Tostatus. Lastly, the Priest must judge, in a mystery to show Tostatus. that the judgement of sin set forth by the leprosy belongeth to the Priest, and because Aaron and his sons, who were the chief, onely are appointed to judge of it, that mens sins are to be brought to the judgement of the chief, who have the power of excommunicating, that as the leprous for fear of infecting others were put out of the camp, so they, lest others being lead by their example, should grow bold to live in the same foul sins, might by excommunication be cast out of the Congregation. The Papals hence infer the necessity Against au●icu●ar Confession of sins. of confessing all sins once a year to the Priest, and his power to bind or loose, to retain or to forgive them, and the infallibility of the Popes judgement, because as the Priest judged, so it should be, and if so, then his judgement must needs be always sound and right. But, as Calvin well noteth, we may rather gather hence, that secret sins Calvin. are not to be shewed to the Priest, but onely he is to judge of, and to centure those that break openly out, as the Priest judged onely of the leprosy appearing in the skin. And what have I to do with men, saith Augustine, that they Aug. in Psal. 51. Qa●d mibi cum hominibus ut audiant confessiones meas, quasi, ipsi sanaturi sint languores meos. Luke 3. should hear my confessions, as though they could heal my desenses? Again, for judging, and binding, or losing, the Priest might in his judgement have erred, if he had not gone by the directions set him down in every thing, and he was but Gods instrument going according to these, to shut up or to set at liberty. Foul sins indeed, whereby men have broken out, are to be confessed openly, as the people were with John the Baptist confessing their sins, and secret sins troubling the conscience privately to some faithful Minister of Gods word, but not otherwise. And when foul sins break out in any, they must be brought forth that they be considered of and censured, lest others hereby be corrupted also, neither must any partiality be used. For, as Ambrose Ambros. been e●go sicerdos, ne ●●l●us la●●us s●●pat in toto ●o●pa●e Ecclesiae quasi bo●●s m●●cu● debet abs●●ndere, non s●●e●e, n● d 〈…〉 num exc 〈…〉 non put●t, plures sa●●at dig●os ●uo● exc●●●at. Maimony of leprosy, Ch. 9. hath, It is an unprofitable pity in a Physician, if because of the pain in burning or incision he suffereth all the body to languish, wherefore the Priest must, as a good Physician cut off the wound, that it creep not further upon the whole body of the Church, and not cherish it, lest whilst he refraineth from excluding one, he make many worthy to be excluded. It is an observation of the Hebrews, that although it be said, The Priest shall make him unclean, or make him clean, for so the Hebrew words here by& by following rendered, shall pronounce him unclean, or shall pronounce him clean, do signify: yet the power in the Priest was not so to do, but onely to pronounce this or that, and if he pronounced any unclean that was clean, or clean that was unclean, he did nothing, because it is said, He is unclean, and the Priest shall make him unclean, &c. which maketh against that arrogated power, to bind and loose in the Romish Church. This sending of the leprous to the Priest, and not to the Physician, shewed that in time of sickness, God should be first sought unto by the acknowledgement and bewailing of sin the cause thereof, and his Priest that he may James 5. 16. pray for the sick. And the Priest shall look on the plaegue in the skin of the flesh, and when the hair Verse 3. of the flesh is turned white, and the plague is deeper then the skin, &c. Here the Lord beginneth to show by what signs the Priest may know, whether it be the plague of leprosy. But here the rabbis put in, A Priest may not look upon this plague to judge of it, until he hath been taught by the masters, and knoweth perfectly all these things, and the signs and names thereof. Otherwise he shall not go upon his own judgement, but some wise man seeing and telling him, the person is unclean or clean, or to be shut up, he shall pronounce accordingly, and then it shall be so, but not otherwise, and thus the Priest may judge, although he be a fool, and understandeth nothing of himself, so Maimony. Maimony of leprosy, Ch. 9. Sect. 1. Touching the hair in the sore, they say also that they must be two hairs at the least, and white at the root, and made such by the sore, for if they were white before through old age, their whiteness was no sign. And whiteness in these hairs, saith Cazkuni, was a sign of the leprosy, Cazkuni. because they shewed a decay of natural strength in the flesh through the force of this evil, as white hairs commonly argue a decay of nature in the aged: deeper then the skin this plague is said to be, because the nature of it is to fret and eat into the flesh and to consume it, for which cause Naaman being cured hereof, his flesh is said to have come again, as the flesh of a young child, see also Numb. 12. 12. 2 Kings 5. For the mystery, Hesychius saith, that the leprosy in one part signified Hesychius. The Mystery. James 2. 10. sin against any one Commandment, for although a man faileth but in one point of the Law, he is guilty of all, and is so defiled, that he shall be shut out of the heavenly Sanctuary. The hairs, which are made signs, set forth the cogitations of the mind, for as hair adorneth the head, so good cogitations adorn the mind; and as the Priest judged by the hairs in the midst of the leprosy, so God will judge men by the cogitations of their hearts, and if they be weak unto good, as hairs turned white argue weakness, and be lower and base then the hearts of other Christians, set forth by the sore appearing lower then the skin, they are unclean and shall be judged so, and excluded. Not that God expecteth, that all should be as excellent one as another, but as those of their quality and condition, and by the thoughts of the heart God will judge, because he seeth not as man seeth, but looketh to the heart. 1 Sam 16. Agreeable to this is that of Ainsworth, The hairs turned white signified the decay of spiritual strength and grace in the soul by the power of sin Ainsworth. reigning therein, Hos. 7. 9. Ezech. 16. 30 Rom. 7. 5, 9, 13. and the sore lower then the skin did set forth the freting nature of sin, eating into and consuming the soul, as it is said of heresy, 2 Tim. 2. 17. All such are unclean and filthy before God. But if the white spot be bright in the skin, and be not deeper, and the hair be not turned, the Priest shall shut him up seven dayes, &c. In Hebrew it is, he shall Verse 4. shut up the plague seven dayes, by plague the man infected with the plague being meant, so uncircumcision is put for the uncircumcised, Rom. 2. 26. wickedness for the wicked, Prov. 13. 6, &c. Here God sheweth both, that he would have good deliberation used in censuring of a sinner, and that nothing be judged before the time, when God will reveal all sins, because, as 1 Cor. 4. 5. 1 T●●. 5. 24. Ainsworth. some mens sins go before, so in some they follow after. So Ainsworth: and also that a man may be by a natural passion carried away to sin, and yet his heart remain unaltered in the spiritual thoughts, and in the height thereof, for that it may still be set upon things above. In this case much discretion must be used, he must indeed be shut up for seven dayes, that is, be cast out for his greater humiliation a certain time, but afterwards being found penitent, he must with much commiseration be restored to the Church again, as Saint Paul dealt with the incestuous person, 1 Cor. 5. and 2 Cor. 2. 6. 7. and this is intimated. If it be dark in appearance, and spread no further, it is a scab, he shall therefore Verse 6. wash his clothes and be clean. But if any man being censured for his sin is restored again, and falleth into sin afterwards, becoming the more remiss for this gentle correction, he shall be reviewed and condemned then as unclean, vers. 7. 8. thus Hesychius, who hereupon exhorteth delinquents patiently to bear the censures of the Church, because it will end in the greater consolation, H●sy●hius. after a little time of suffering; but let such as have fallen, and have been thus dealt withall, not wax from thenceforth secure, for if so, he shall come to a second censuring, and then his state will be most dangerous. And as for the time of seven dayes, he saith, by seven this lifes time is set forth▪ after which judging of all men shall be, the clean being pronounced clean, and the unclean unclean, and so cast out: but the natural reason of seven dayes here set for the time of judging is, because, as Physicians observe, the seventh day is the critical day for all diseases to judge {αβγδ}. And that this touching the leprosy must needs have a mystical sense he sheweth, because when a man is in misery, as the leproud person is, it were injustice to debar him from the comfort or the Sanctuary, if none other respect were had herein but to the bodily malady, seeing this was but a punishment laid upon him, which he could by no means avoid. And again, it is against sense, which followeth, vers. 12, 13. that he, who is all over leprous, should be pronounced clean, but contariwise he that is leprous in some part of his body, wherefore there must needs be a mystery herein. Hitherto two signs of the leprosy have been given, vers 5, 6, 7, 8. there is Verse 5, 6, 7. Verse 8. a third, viz. the spreading of the sore after seven dayes, for if the party having been shut up seven dayes, it looketh somewhat dark and spreadeth not, he must be shut up seven dayes more, and then if it spreadeth not, he is to be pronounced clean, but if it spreadeth, unclean, it is the leprosy. The Priest, that must look upon it, saith Maimony, at the end of seven dayes, Maimony Treati●e leprosy, Chap. 10. must be the same, that look't upon it and shut him up at the first, and not another, although he be sick or dead, because another cannot tell, whether it be increased. Again, if the seventh day falleth out upon a festival, or the Sabbath, he must not look upon it them, but the day following, Lastly, the person shut up must do nothing to his sore place by cutting or searing to alter the appearance of it, which last standeth with good reason, but the two former are additions of the rabbis, for if that Priest be dead, then another must needs judge, although he tarry seven dayes more, after his first inspection. Maimony also expoundeth this, If the plague be somewhat dark, in comparison of the whitenesses before described, vers. 2. For the spreading of the sore, he saith also, that if it be a freckled spot that spreadeth, it is no leprosy, as vers. ●9. and that the spreading of the sore after the first seven dayes did not make him unclean, but after the second onely: whereas he that is pronounced clean, must yet wash his clothes; Ainsworth noteth, Ainsworth. that even the righteous have their sins, and therefore have need daily to wash them by repentance, Prov. 20. 9. 1 Joh. 1. 8, 9. Here another case is put Verse 9, 10. Verse 11. Verse 12. Verse 13. Verse 14. Verse 15. if the hair be turned white, and there be quick raw flesh, without the delay of shutting up seven dayes, he shall immediately be pronounced unclean, it is an old leprosy, but if the leprosy be spread all over his body, he shall be pronounced clean. but onely in case that raw flesh appeareth. By quick flesh here the rabbis understand sou nd flesh in the midst of the sore, such as the flesh is, when a man is recovered, Hebrew liveliness of living flesh, {αβγδ}, and by the Septuagint it is rendered, sound flesh both here and vers. 15. liveliness, saith Solomon Jarchi, is saniment, or soundness. Others red it raw flesh, the skin being eaten off with the leprosy, as Solom. Jarchi. Vallesins ac sacra Philosoph. cap. 9. But there must be as much of this, say they, as a lentile, or else he shall not be pronounced unclean, and in the midst of a bright sore, if it be as little as a grain of mustard-seed, and so in divers Maimony of leprosy, Ch. 3. places, yet he is not unclean. This quick flesh in any case is a sign of the leprosy, if in him, that hath been pronounced clean, it breaketh out again and again an 100 times, because it is a sign, that the disease prevaileth, when it is thus in any man. And because it is said, the Priest shall view him well all over, the rabbis say, that he must have both his eyes, and perfect sight, that judgeth, and must look upon the diseased neither in the morning nor evening, nor in a dark house, but when and where the light is clearest. This passage about the uncleanness by reason of sound flesh, and about cleannesse in the case of being sore all over, is most strange. But, as Ainsworth Ainsworth. well noteth, hereby was shewed, that they onely who aclowledge no whole part to be in them, but that they are all over most sinful and undeserving in their best actions, are justified by the righteousness of Christ imputed unto them, and contrariwise such as think some sanity to be in themselves, relying in any part upon that which they do for justification and salvation, are rejected, as unclean, 1 Joh. 1. 9. 1. Cor. 11. 31 Ps. 38. 4, 8. Gal. 5. 4. Gal. 2. 16, &c. Hesychius Luke 18. 14, Hesychius. referreth the shining brightness of the leprosy to manifest and notorious sins, which are always a sign of an unclean and filthy person, and the lively flesh to the levitical ordinances under the Gospel: for now he, that goeth from them all whether they concern times, or meats, or other rights to a better Law of the Gospel in the presence of Christ our High Priest, is clean, but he that goeth from them so, as that he observeth them still in part as having some lively flesh, is pronounced unclean: so Gal. 5. 1. Gal. 4. &c. I prefer the former. But if he that had some sound flesh hath that changed afterwards into Verse 16, 17 white like the rest of his body, he shall then be pronounced clean, a man repenting him of his error, in relying in any part upon his own righteousness, and now acknowledging the spreading of sinfulness all over, even his best actions shall be reputed clean. Some refuse this and all other mystical applications Willet. here, saying that the sore breaking out in some part onely, and having raw flesh in it, this argued less strength of nature to expel the disease, but when it came out all over, more strength of nature to expel it, the leprosy being herein like unto a River, being deepest where it is narrowest, and Vallesius. fleetest where it is broadest. But although I embrace this, as some natural reason, yet because God being the Physician of the soul principally in all his constitutions had respect unto the soul, I cannot but receive the other also, serving so aptly to illustrate a true and necessary Tenet in Divinity. The flesh also, in which there was a boil in the skin thereof, and was healed, but Verse 18, 19 Verse 20. in the place thereof there is a white rising or a bright spot, white and somewhat reddish, &c. From hence to vers. 24. is set forth another case, in which the judgement must be made by the hairs turned white, and the sores being lower then the skin, as was said before, and if these signs were not, he must be shut up seven dayes, and if then the sore spreaded further, he was unclean if not, clean, it was nothing but a burning boil. The colour somewhat reddish, the rabbis distinguish into four sorts, as was said, that they distinguished the white before, likening the first to the redness of a little milk, having in it two drops of blood: the second, to milk of the same quantity with four Maimony of leprosy, Ch. 1. The Mystery. drops of blood: the third, to milk with eight: the fourth with 16 drops. For the mystery, a boil setteth forth sin, as Psal. 38. 4. he then that by true penitency is healed of his sin, if he falleth into a sinful course again, the hairs being turned into white, that is, his heart being corrupted in the Hesychius. thoughts and studies thereof, and the sore is, as white, so somewhat reddish, that is, he is thus corrupted both against the law and against the Gospel, not unaptly set forth by read, because Christ came all read with blood, as out of Bozra, as the Prophet Esay, speaketh, his case is now worse by far then it was before, he hath the plague of leprosy, or if after a certain time this being doubtful for the present, he waxeth worse and worse in the course of his life, set forth in the spreading of the sore after seven dayes shutting up, he is likewise foul and unclean, but if there be some show of evil, but no signs of relapsing, it is but an infirmity, such as all, even the best are subject to, a burning boil, but he is clean. Of the first sort was Pilate, washing his hands, as if his boil had been healed, but by and by delivering Christ to be crucified, whereby it spread as a filthy leprosy, and his case became much worse. Of the second David repenting of his adultery and murder, and Paul of his persecuting and blaspheming: to this effect almost Hesychius. From hence to v. 29. another case is put of an hot burning with a white Verse 24, 25 Verse 26. spot in it, in judging of which it must be proceeded, as in the former, but onely that live flesh is here mentioned as a sign, wherein it differeth from that. This hot burning the rabbis define to be with an hot iron, fiery coal or the Maimony. Ainsworth. like; and by live flesh here, saith Ainsworth, sound flesh and healed after the burning must needs be meant, or the healed scar, and so the Septuagint render it, and healed place; and if it be so understood, the description hereof is altogether as that of the former, v. 18. Hereby, saith Hesychius, was set Hesychius. The Mystery. forth the fire of evil zeal to hinder from good through envy, and to further evil, for a burning coming upon the soul hereby, if by penitency it be healed, may break out again, that is, the sinner in this kind may relapse again, but then it is a filthy leprosy, he is most unclean. If a man or woman have a plague upon the heard or bread, &c. In this case Verse 29, 30 Verse 31, 32 Verse 33, 34 Verse 35, 36 Verse 37. besides the lowness of the hair being yellow and thin, is made a sign of uncleanness, and v. 31. if it be no lower, and there be no black hair in it, he must be shut up 7 dayes, as in a doubtful case, and if the scall be not spread by that time, nor yellow hair appeareth, he must be shaved, and then shut up other seven dayes, and then if it be not spread, &c. he must be pronounced clean; but if it be spread, although no yellow hairs appear, he is unclean, but the scall standing still at a stay, and black hairs growing, he is sound and clean. The plague of leprosy in the head or beard is called by a divers name from all the rest, {αβγδ}, from breaking or plucking up, because Maimony. as the rabbis say, the hairs in this plague fall off from the head or beard by the roots, as if it were plucked up. Whereas the head or beard of man or woman is spoken of, a question is moved by some, why womens beards should be spoken of, seeing they have none? But it is easily answered; In Hippocrat. de morb. popular. Herodotus li. 1. Maimony of leprosy, Ch. 8. Hebrew it is, A man or woman, if there be is him {αβγδ} the plague of leprosy in head or beard: and yet Hippocrates maketh mention of two women that had beards, Phathusa and Namisia. And Herodotus telleth a tale of the Priest of Pallas, being a woman that had a beard, but these were rare and preternaturall. Touching the yellow hairs in the scall here made a sign of leprosy, they must be, say the rabbis, two at the least yellow as gold, and small and short, for if they be long, although they be thus yellow, they are no sign thereof. Black hairs are spoken of, it being said, that if they be wanting, he shall be shaved, and then shut up 7 dayes, because black hairs, as they argue strength of nature, so they are a sign of soundness, as v. 37. wherefore if they had appeared at the first, he should not have been shut up. But the rabbis in speaking of these black hairs, say also that they must be two at the least, and long enough to bow again to the roots: for if there be one yellow and one black, he is not freed, but if by such black hairs he be once freed, although they fall off afterwards, he is clean still, unless yellow hairs come in their stead. For the shaving, it was thus, all the hairs about the scall were shaved off, except two on each side, whereby it might be seen whether it spreaded or not: so Maimony. By the plague in the head Hesychius understandeth error touching the Deity, Hesychius. in whih case it must be considered with what mind a manuttereth such error, whether being simply misled by others, or out of his own evil heart set forth by the lowness of the stall, and the thin yellow hairs or subtle hairs; because, as these argue a corruption in a great degree in the humours, so such errors coming from himself argue great corruption in the heart; and if so, he is unclean: but if this be uncertain, because there be no black hairs denoting soundness, that is, it doth not appear whether his heart be corrupted or no, he must be shaved, that is, the words wherein he spake must be cut off; others, according to the truth, being propounded unto him, and he is to be censured for a time, and then if no signs of such a corrupt heart appear, but of a penitent heart set forth by the black hairs, he shall be set free, he is no heretic, but a member of the true Church again. But if after being so dealt withall, as hath been said before, the scall shall spread, that is, he persisteth in this error without humiliation, no inquiry shall need any further to be made, whether he hath yellow hairs, that is, with what mind he spake so, for it is apparent by this that he is impure and filthy. If a man or woman have bright spots, if they be darkish white, it is a freckled Verse 38, 39 spot that groweth in the skin, he is clean. Although such spots come from corruption of the humours, and are oftentimes fore-runners of the leprosy, yet the Lord would not have those that had such onely to be counted unclean, showing hereby, that out of his great grace he passeth over many imperfections Ainsworth. in his, and layeth them not to their charge, as malignant sins. Or with Hesychius, we may apply this to the ignorance of some ceremonial laws Hesychius. in the common people of the Jews, which notwithstanding they were clean, if they eschewed the gross sins forbidden in the moral Law. Here it is shewed, that a man shall not be counted unclean merely for the Verse 40, 41 Verse 42, 43 Verse 44. want of hair which is fallen off from his head, but bald onely, yet if in his bald head a white reddish sore ariseth, he is unclean, and hath the plague of leprosy. Here, because it is said, v. 43. As the leprosy appeareth in the skin of the flesh, the rabbis note, that the proceedings in judging hereof must be according to all the rules before-going, if there be a white brightness, or if it be lower, or if it be a burning boil, or if there be quick flesh, or a spreading as v. 19, 20 &c. and they say accordingly it is to be understood, that such should upon the like reasons be shut up 7 dayes, and 7 dayes. Touching baldness, Plin. l. 11. c. 37. some are born so, as a people called Myconii, so Pliny; some become such by sickness, or other infirmities; and some by old age, or by sores growing upon their heads, which cause their hair to go off. Now because the hair is given for an ornament, and a cover to the head, it is a disgrace to be bald, wherefore Julius Caesar being bald, did always wear a laurel Crown Suetonius. Ambros. Caesaries in senihus reverenda, in sacerdot. veneranda, in bellatoribus terribilis, decora in adolescentibus, compta in mulieribus. Hesychius. to hid it, and Otho an hat, and Domitian being bald forbade that any should be derided or mocked for his baldness. Hair, saith Ambrose, is reverend in old men, venerable in Priests, terrible in warriors, comely in young men, and trim in women. Yet Synesius defended baldness, because he himself was bald, saying, that it was a preservative from many diseases. But although baldness was some blemish, a man was not to be counted unclean therefore, except a sore white and reddish did arise therein, whereby was set forth, saith Hesychius, that although a man be simplo, yet being of an innocentt life, he shall not be rejected for this, but onely if he committeth any soul sin, because none are so simplo but that they know such evils are not to be done, because the hairs do set forth the cogitations of the mind, and the want of them, want of wise thoughts and understanding. Willet applieth it to such Willet. as renounce the world and the cares thereof, but are afterwards tainted with pride in their so doing. I think rather, as in speaking of the freckled spot was said, so here onely it is generally signified, that little imperfections make not a man unclean, so as that he may therefore be judged unregenerate, but if amongst them there be any great enormity breaking out; this sheweth a wicked man indeed, And the leper, in whom the plague is, shall have his clothes rent, and his head bare, Verse 45. Verse 46. and put a covering upon his upper lip, and cry, Unclean, unclean. He shall dwell alone without the camp, &c. The renting of his clothes is a sign of mourning, for he ought, saith Cazkuni, to mourn for his evil deeds, for which this plague Cazkuni. was sent upon him. And for his head being bare, how it is to be understood, see before, Chap. 10. 6. where both these are spoken of. The rabbis here distinguish and say, A leprous woman rendeth not her clothes, nor maketh her head free, nor covereth her upper lip, but onely sitteth without the City, and makes it known to others that she is unclean. For the covering of the upper lip, this was a sign also of sorrow and shane, as it is spoken of, Ezek 24. 17. Micah 3. 7. and therefore the Chaldee rendereth it, cover as a mourner. His upper lip or mouth according to the Septuagint was covered, saith Maimony, to show, that he should now salute no man; and as some add well, Maimony Of leprosy, Ch. 10 to keep in his breath, that others might not be infected with it. His crying, Unclean, was to give warning to all men to avoid him that they might not be polluted by him. For as the rabbis note, of all unclean things he was the most unclean and defiling; for if a man did but come and stand under the same three with him, he was unclean hereby: so Maimony. Jonathan rendereth it, Avoid, avoid, be not ye made unclean. For their dwelling alone without the camp, the reason hereof is given, Numb. 5. 3. that the camp might not be defiled in the midst whereof the Lord dwelled, afterwards they were likewise put out of Cities: Calvin. If it be demanded, whether a man being married were in this case to be excluded from his wife? It is answered, Whether a man married must live alone. Nicolas 1. 2 32 quaest. 7. c. 25 Decret. Alex. 3. Uxore propter lepram non santdimittendae, said ill is petentibus debitum debetreddi, &c. Lorinus. that the marriage is not hereby dissolved, quoad vinculum, according to that general rule; two being married together,& afterwards an infirmity happening to one of them, whatsoever it be, the marriage cannot therefore be dissolved, because nothing but fornication is a sufficient reason of divorcement. And some go further, saying, Wives are not to be dismissed for the leprosy, but they desiring it, the debt of marriage ought to be rendered to them, because none ought to be dismissed, but for fornication. Yet this is well interpnted of duties which may be done without the danger of infection. Such a disease so polluting and infecting is a sufficient cause of separating from bed and board, although not à vinculo aut subsidio, giving help and comfort to the infected. For the mystery, this appointing of the leprous to mourn, and to live alone, The Mystery. shewed, how sorrowful and contrite we should be for our foul and filthy sins, never ceasing our contrition, until that we be healed of them, which is not till we have utterly abandoned them, and therefore we must cry for grace, that we may thus do. And we must be so far from drawing others to the same wickedness, and polluting them, as that we must rather give them warning that they fall not into such sins. And that sinners may be the more humbled, they must be cast out of the Church by excommunication, none being spared, of what condition soever, as Azarias the King, being a leper, was 2 Kings 15. 5. Numb. 12. 14. R. Elias in Sepher reshith Cochmah. made to dwell apart, and Myriam was shut out of the camp, although the sister of Moses. This also shewed, that wicked persons shall be shut out of heaven, as Rab. Elias noteth saying, When a man considereth these things, he will be abashed and ashamed of his iniquities, for every iniquity is a plague and blemish in his soul, and as the body for the plague of leprosy must be removed far out of the camp of Israel, so the pollution of the soul removeth it far from the holinesse which is on high. And if a man turneth by repentance, he shall be cleansed, and by receiving chastisements, otherwise, he shall in the World to come be far removed from all the camp that is on high. In this verse and hence forward to the end of the chapter, the case Verse 47. of any garment having the plague of leprosy upon it is handled, whether it be linen or woollen, whether it be in the warp or in the woofe, or if it be in any garment of skins. But here by woollen garments the rabbis understand such only, as are made of sheeps wool and nothing else, and by the linen such as are made of flax only, so that if a garment be made of wool and camels hair together, or of flax and hemp together, and the most part be camels hair, or hemp, it is not made unclean, or if the warp or woof be in the one camels hair, or in the other hemp, but otherwise if it be most linen, or woollen, it is unclean. And they add, that the woof and warp are distinctly name, because if the plague be in the one onely and not in the other, that other is not unclean, and moreover that all this is to be understood of clothes not died, for if they be died, they are not unclean, but onely being white; so Maimony& Talmud Babyl. And for Maimony of leprosy, Ch. 13. Talmud Babyl. in Negagnim. skins, they say onely skins of such things as the earth bringeth forth are meant, and not any skins of those in the waters. But all these are curiosities and additions of their own put to the Law of God: woollen and linen garments are name, because they were most usual, but all others are doubtless comprehended under these and skins, of which hair cometh. The signs of Verse 49, 50 Verse 51, 55 the leprosy in garments are colours greenish or reddish and spreading, or after seven dayes and washing, the colour continuing, as it was, although it spread not. And in case that it be judged the leprosy, it must be burnt, otherwise fourteen dayes being past, and it being washed the second time, it was clean. Here the rabbis expound the greenish and reddish colours of Maimony. very green and very read like crimson. And of an unclean garment they say, it defileth so, that if but so much as an Olive be in any house, both it and all things therein are defiled with the greatest defilement, even as by the dead. The infection spoken of here in garments, and afterwards, Chap. 14. 34. in houses was peculiar to this people, for in other countreys leprosies are not observed thus to infect; wherefore this was a plague, whereby God did specially chastise his people for their sins, upon which observation Calvin toucheth. For the mystery, hereby was shewed, that all things about us are Calvin. The Mystery. made unclean and defiled to us by sin, according to that saying, To the pure all things are pure, but to the impure their very conscience is defiled And because the body is as the garment of the soul, that not onely the soul, but the body also is defiled by sin, for which cause we red of garments spotted Jud. Epist. 23. R●vel. 3 4. R●vel. 7. 14. with the flesh, which must be hated,& of some that have kept their garments, and not defiled them. But by washing in the blood of the Lamb set forth by washing here, we come to have our robes made all white again. And as for the burning of garments infected, this figured out the end of those bodies, which are polluted with sin, they shall burn in the unquenchable fire of Hell. Hesychius more particularly by the garments of woollen will H●sychius. have those virtues understood, in which more heat of grace is shewed, as chastity, and the abdication of worldly riches; and by the linen, such virtues as wherein there is less heat of grace, as conjugal chastity and liberality to the poor; by those of skin, the virtues attained to by sufferings, which mortify; by the warp, good motions from above; and by the woof, our good intentions and endeavours concurring herewith. If being endowed with any of these virtues, there be pride taken therein set forth by the greenish colour, or vain glory set forth by the reddish, these virtues are in us corrupted, and burning in Hell fire shall be our end; but if it be not so apparently, yet some show hereof continueth, and after admonition there is no reformation, the case is nought, and the soul must come to the same fearful end: but if otherwise, there must yet be repentance and humiliation for the cause of suspicion given set forth by washing, and these virtues shall be clean and undefiled. There remaineth now in this chapter onely one phrase, vers. 55. bare within, or without, by which if it be demanded what is meant? It is answered, the Verse 58. same words are her used, which were used in speaking of a mans baldness, vers 42. {αβγδ} in the baldness before or behind, and hereby is meant bareness on the inside or outside being caused by the freting of the leprosy. The Chaldee rendereth it, on the old, or new part thereof, so likewise Maimony, the Septuagint in the warp or the woof thereof. CHAP. XIIII. IN this chapter it is shewed, what sacrifices must be offered by the leper being cleansed, but no means of curing this malady are prescribed in the Law, which shewed the insufficiency of the Law to justify from sin, and that Christ alone doth this, who cleansed the lepers at his coming, Mat. 11. 5. If any leper were cleansed, he must be brought to the Priest, and the Priest Verse 1, 2, 3. must go out of the camp, and look, and behold if the plague of leprosy be cleansed. This, say the Hebrews was done thus: the leper was brought to the utmost part of the camp, and afterwards when they dwelled in cities, to the gates of Jerusalem, and thither the Priest went to look upon him, no medicine was used to heal him, saith Rab. Menahem▪ neither was it lawful, because the leprosy came R. Menahem. by the finger of God, onely the Priest made an atonement for the leper by mercy, whereby alone iniquity is done away, as the filthiness of the flesh by water. Then the Priest shall command to take for him, that is to be cleansed, two birds Verse 4. Scholast. bistor. alive and clean, and cedar-wood, and scarlet, and hyssop, &c. Peter Comestor saith, that the leper brought the birds, scarlet, cedar and hyssop with him, and an earthen pot with running water in it, as vers. 5. the Septuagint, They shall take, that is, he or any of his friends for him. The two birds were any, except the unclean, Levit. 11. but the Hebrews say, that they must be free, not tame, as is also here intimated, because one must be let to fly away. The Maimony of leprosy, Ch. 11 cedar-wood, they say, was a stick of cedar a cubit long and square, of the thickness of a beds foot. The scarlet was scarlet-wooll, Heb. 9. 19. and of this, they say, there must be a shekel weight. The hyssop must be garden-hysop, and not any other, and as long as an hand is broad. The earthen vessel must be new, and the running water in it must be out of a spring that ceaseth not running, and such as is clean and hath not been before used, in quantity a quarter of a log, that is, an egg and half; because, as Cazkuni Cazkuni. noteth, the blood of a bide alone is not enough to dip the cedar, scarlet and hyssop, without this addition of water. One of the living birds brought was killed by the leper recovered, or by another for him at the Priests command, and the blood mixed with the water for the dipping of the living bide, Verse 6, 7. and the other things therein. Then the ground was digged, and the bide killed butted; and into the blood and water the living bide, and scarlet, and cedar, and hyssop were dipped, and the leper to be cleansed sprinkled seven times, which dipping was thus; the scarlet, cedar, and hyssop were bound up together length-wise, and about them the living bide with the tips of the wings, and the tail, and so they were all together dipped. Thus Maimony. The seven times sprinkling signified his perfect purging from his uncleanness, because seven ever since the creation, from which God restend upon the seventh day, hath been counted in remembrance thereof a number of perfection. Touching the cedar-wood, the scarlet, and hyssop, Maimony Maimony. saith, they might be kept to cleanse other lepers withall, and the live bide, if it were taken again, might be used for another leper again▪ and so likewise for a third, fourth, &c. but the dead bide might not be put to any use after this. Whereas vers. 7. it is said, He shall let the living bide loose in the open field, Hebr. in the face of the field, Maimony saith; that he must not let her fly to the sea, having his face turned thither, or to the city, or to the wilderness, but onely to the field. And Cazkuni noteth, that this was done to express Cazkuni. the liberty which the leper now had to return to his fellows, as the bide having been held in the hands of men was now set at liberty to fly away amongst other birds, because the leper had hitherto in like manner been Lyranus. Montanus. Vulg. Latin. held in place by himself from the society of other men. And hitherto the rabbis. But touching the two birds, some render them sparrows; in Hebrew it is Tsippor, signifying generally any small bide, and so Junius rendereth it, the Septuagint and Vatablus: and so the word is used, Gen. 15. 12. yet sometime it is also put for a sparrow, as Psal. 102. 10. But sparrows fly not but to houses, and so do doves, and therefore it is most likely that some other small birds, and not these were meant. Touching the mystery of all these The Mystery. things; there was, I grant, a moral end of them, that the leper having had so foul a disease might not at his own pleasure return into the camp when he was clean, but a solemn order of declaring him to be cleansed, having been thus first observed for the satisfaction of all men, and to the Priest he must be brought, and with these ceremonies appointed by him declared to be Calvin. clean, that he might thus be put in mind to whom to refer his healing, viz. to God, whose Priest came out to cleanse him, and to him give all the praise. But these are onely general considerations, the taking of two live birds, cedar, scarlet and hyssop, and the earthen vessel with living water, &c. did more particularly doubtless figure out Christ Jesus, by whom alone we are cleansed from all filthiness of sin. The two birds, whereof one was killed, but the other let go free, as the two goats afterwards, Levit. 16. 7, 10. did set forth the two natures of Christ, in the one of which onely he suffered death, but the other went free, as 1 Pet. 3. 18. the cedar, scarlet, and hyssop are the same which were used about the purifying water, Numb. 19. the cedar-stick was that unto which the rest were bound, that a man holding it in his hand might sprinkle therewith; the cedar is the tallest of all trees, some of them growing to an hundred and thirty foot in height, according to Pliny, and it is incorruptible wood, and there is pitch which cometh out of it, whereby Plin. hist, l. 24. c. 89. Dioscorides lib. 1. c. 89. dead bodies are kept from corrupting, but the living are corrupted, and it is good to heal leprosies, and other foul diseases. And the cedar is spoken of, as signifying Christ, the highest and chiefest of all, and the author of incorruption and immortality, Ezech. 1. 22, 23. Again, as the cedar is tallest, so the hyssop is lowest, but it hath also virtue to heal wounds, wherefore hereby Christs humility was set forth, by which we are healed, Esa. 53. the scarlet shewed the fervency of his charity; the blood and water, that Christ should not come by blood onely, but by water and blood; and the earthen 1 John 5. 6. vessel, that the Ministers who preach Christ and his passions, are earthen vessels, yet having this rich treasure in them, 2 Cor. 4. 7. the seven times sprinkling, our perfect purging from all uncleanness of sin through his 1 John 1. 6. blood, and thus are all these things briefly applied by the Apostle, Hebr. 9. 19, 20, &c. And lastly, the water is called living water, to set forth the grace of the Spirit of Christ compared to living water, Joh. 4. 10. chap. 7. 38. Hesychius beginning the figure a little higher saith, that the Priests going out of Hesychius. the camp to view the leper, figured out Christs going out of the city of suffer, the two sparrows, his two natures, both clean; the cedar-wood, his cross; the scarlet, his passion; the hyssop smelling sweet, the comforts of his Spirit; the water in the earthen pot, the water of baptism upon us, that are as potters vessels; the dipping of all herein, the concourse of all things about Christ in baptism, seeing it is a representation of his passions. Some will have the scarlet being read to signify the perfect cure of the leprosy, which was white and the sweet smelling hyssop, the doing away of the ill smell thereof; but these are onely moral reasons. The leper being thus cleansed, must further shave off all his hair, and wash Verse 8. his clothes, and come into the camp, but not into his tent for seven dayes, and upon the seventh day he must shave his head, beard and eye brows, and Verse 9, ●0. wash his clothes and flesh, and upon the eighth day bring two he-lambs, &c. God would not have the man who had had the leprosy, to come to the Tabernacle, but by degrees in process of time to move to the more reverence of his Sanctuary. The hair which he must shave off, was all, as the rabbis explain it, all over his body, yea upon his secret parts. And the like was appointed to be done to the Levites at their consecration, Numb 8. 7. and of this shaving, Rab. Menahem saith, it was needful to beat down the power of uncleanness, which abounded in the leper. And it is said, that he should Rab. M●nahem. thus shave himself, and wash, That he might be clean, not that he was perfectly cleansed so soon as he had done thus, but that having done thus, and proceeding to other Rites that follow, he might in the end be perfectly clean. But immediately upon this shaving, saith Maimony, he was clean to come into Maimony. the camp, and did not by lying or sitting pollute his bed or seat any more. In that it is said, after this shaving and washing he shall not come into his tent in seven dayes, it is also gathered, that yet he might not lye again with his wise. The second shaving and washing upon the seventh day argued his uncleanness still all those dayes, and if he touched any man or vessel in this time, they were defiled, as his clothes after his first washing, because whatsoever defileth clothes, defileth men and vessels also: Maimony, Treat. of leprosy, Chap. 11. This washing of clothes, saith Rab. Menahem, was to show, that the spirit of uncleanness should be put away from him. For the mystery Rab. Menahem. The Mystery. of all these things, shaving the hair did set forth the weakening of the strength of sin in those that are cleansed herefrom, because hair sheweth strength of heat, and humours abounding in the body; and therefore Sampsons hair being cut off, it shewed the decay of his strength, and when the Lord threateneth to weaken the people, he speaketh by this phrase, I will shave with a razor, Esa. 7. 20. washing the first time figured baptism, and washing the second time upon the seventh day, repentance, whereby we must again and again, wash and makes us clean continually to our lives end, and shaving the second time of the h airs that grew in the seven dayes figured out our proceeding to subdue and bring under the power of sin, and, as Maimony noteth, shaving must be of every hair, not two being left upon all the body; and if two be left, the shaving is as nothing; so no sin must be suffered to remain in the strength in us, it must not reign in our mortal bodies. But Rom. 6. 12. whereas he saith, The Priest onely must both kill the bide, sprinkle the blood, and shave him, but other acts about his cleansing might be done by others; this is besides the Text, for here it is left undetermined, who should do it. Touching his coming first into the camp, and afterwards to the tabernacle, this shewed how we should be going on continually towards the kingdom of heaven, for grace is not perfected at the first, but must increase and grow in us degrees to the end. In which last, and in that of washing twice Hesychius. Hesychius agreeth. But by clothes to be washed he understandeth virtues in us to be cleansed; by the hairs to be shaved off, evil and carnal cogitations to be put away, whether touching the highest things set forth by the hairs of the head and eyebrows, or touching the things of manlike discretion; by the beard, not one old thought must be suffered to remain, and as a man shaved all over is as it were a new man, so must we be to be accounted clean. Touching the lambs to be brought upon the eighth day, they must be Verse 10. Verse 11. Verse 12. Verse 13. two males, one for a trespasse-offering, and another for a burnt-offering, and one female for a sin-offering. For all these offerings must now be made as we may see, v. 12. and v. 19. and for the two former, males must be brought, Levit. 1. and Chap. 6. 6 and vers. 12. of this Chapter, for the sin-offering of a private person, a female, Levit. 4. 28. For their age, and being without blemish, and presenting at the door of the tabernacle, and the manner of killing and offering, see before, Levit. 1, &c. and for the quantity of the meat-offering here also appointed to be brought, and of the oil, Levit. 2. a log of oil is half a pint. For the Ceremonies that are singular. The Priest shall take of Verse 14. the blood of the trespasse-offering, and put thereof upon the tip of his right ear, upon the thumb of his right hand, and the great to of his right foot. And he shall take of Verse 15. Verse 16. Verse 17. Verse 18. the log of oil, and poure it into his left hand, and with his right sprinkle it with his finger seven times before the Lord. Then shall he put of the oil upon the tip of his right ear, the thumb, &c and poure the residue thereof upon his head. The like Ceremony of putting blood upon the right ear, thumb and to was prescribed before in the consecration of the Priests, Exod. 29. 20. whilst this was done, the party to be cleansed stood not in the Court, into which other Israelites came that were clean, for none unclean, till they had received their atonement, might come in thither, but stand without in the womens Court which was next to it, and he that was now to be cleansed standing therefore in that Court at the gate, put in his head, that the Priest might put the blood upon it, and then his hand and his foot. And Maimony saith, If he had not a right ear, thumb and to, he could never be cleansed; and for the oil, the residue whereof is to be poured upon his head, he saith, It was that remaining in his Maimony in Mechosrei Capporah, c. 4. The Mystery. hand, and so it is expressed, v. 17. for that which remained more of the log, the Priests had amongst them. For the mystery of the blood putting upon these parts, see before, Exod. 29. 20. and as the blood setteth forth the blood of Christ, sanctifying the hearing, the actions, and the ways, so the oil setteth forth the Holy Ghost guiding us in all these parts for Gods glory and the good of our souls. A trespasse-offering, and then a sin-offering, v. 19. Verse 19. Hesychius. must be offered first, to show, that we must be purged from all our sins both great and small, before we can become an holocaust, or whole burnt-offering to God, as we are exhorted, Rom. 12. 1. and afterwards it is said to show this the burnt-offering must be offered. And for the sin and trespasse-offering were taken both a male and a female lamb, to show, that by Christ we are saved from our sins both men and women. And a meat-offering also must be Verse 20. offered, v. 20. because this always accompanied the burnt-offering, Chap. 2. But the rabbis note, that with none other sin-offering or trespasse-offering a meat-offering was brought, saving in this case of a leper cleansed. The eighth day, when all this was done, figured out the resurrection of Christ upon the eighth day to glory, being the ground also of our rising again, and entering into the Tabernacle of the most High, as the leper being cleansed upon this day came to the material Tabernacle: so also Hesychius. But if he be poor, he shall take one lamb for a trespasse-offering, and one tenth Verse 21, 22 deal of fine floure, and a log of oil, and two turtle Doves, or two young Pigeons, &c. For the pigeons see the like Proviso before, Chap. 5. 7. But why must he needs bring one lamb? Tostatus answereth, because the blood of the fowles Tostatus. Pelican. would not have been sufficient to put upon all those parts: Pelican, because the lamb figured out Christ, without whose bloodshed there is no remission of sins. The first is most probable, because a pigeon or turtle, as well as a lamb, did figure Christ out; but I cannot rest in either, seeing a very little blood would serve to put upon the tip of the ear and thumb, &c. Rather according to the greatness of the deliverance, a greater sacrifice then ordinary must be brought, even by the poor in this case, for he must offer all manner of sacrifices, the trespasse-offering, sin-offering, and burnt-offering, and meat-offering, and therefore for one he must needs bring a lamb. For the Rites to be performed about the poor mans offerings, they were the same with the rich, and are set forth, v. 22, &c. to v. 33. The birds brought, whereof one was killed before without the came, v. 5. and the Cedar, Wood, Scarlet and hyssop, &c. cannot be said to have been done by way of sacrificing, because there was no fit place, nor fire, but those were certain rights to cleanse the leper so far, that he might be fit to come to the Tabernacle with these sacrfices. In this verse, and hence-forward the Lord setteth down laws touching Verse 33. houses infected with the leprosy. When it beginneth to be suspected, the house must be emptied, and then the Priest must come to view it, and if in Verse 36, 37 Verse 38, 39 Verse 40, 41 Verse 42, 43 Verse 44, 45 the walls hollow strakes appear greenish and reddish lower then the wall, it must be shut up for 7 dayes, and then being viewed again, if they be spread, the stones wherein they are must be taken away, and new stones be supplied, and the walls must be scraped within and without, and new plastering put on, and if thus being used it breaketh out again, it must be pulled down, and carried away to an unclean place, &c. But if the plague spreadeth not, the house Verse 46, 47 Verse 48, 49 Verse ●0, 51 Verse 52, 53 shall be pronounced clean, and certain rites must be done for the cleansing thereof, as was before appointed, verse 5. in the case of a man being cleansed. Now in the beginning of these Ordinances, whereas it is said, If I put the plague of leprosy into an house of your possession, v. 34. the rabbis observe, that the leprosy in garments and houses was not elsewhere in the world, but was sent miraculously amongst them, as a punishment for an evil tongue: so Maimony; because miriae was thus punished for this disease, Numb. 12. and Maimony. it was for an evil tongue against Gods ministers; 2 Chron. 36. 16. But it is strange that he noteth further, that houses in Jerusalem were never thus infected, for that was not divided amongst the Tribes of Israel, nor yet the houses of strangers dwelling in the land. And whereas, v. 35. it is said, he shall come and tell the Priest, saying, There is as it were a plague in my house, they say, that he must speak thus, and not say, There is a plague, because although he be a wise man, till the Priest hath judged it, neither he nor any man else may presume to call it so. And whereas three inspections of the Priest are appointed for an house, one 7 dayes after his first shutting it up, v. 39. another to put new stones and mortar on, where the old stones and plaster were taken away, v. 41. and a third to see whether the plague did yet break out again after all this, v. 44. Maimony also saith, that the first of these times was upon the 7 day; the second upon the 13; and the third upon the 19 day, so that there was one time more of viewing houses then men, before they were pulled down, but two times of inspection onely after the shutting up can be gathered from the Text. Touching the stones, of which it is said, that they should be pulled out, he also noteth, that bricks and marble are not meant, because they were not capable of infection. And for the uncleanness of an house infected, that it is one of the most unclean things, if it be touched being pulled down, it polluteth: if any of it, yea, but so much as an olive be brought into any other house, it is made unclean hereby. Touching the stones carried away from a leprous house, and others brought in their stead, they must be, saith he also, no more but just so many. Cazkuni inquiring the reason, why houses were smitten with his plague, saith, that it was Cazkuni. for the idolatory of the Canaanites that had dwelled in them, and committed idolatry there, that they might be known and pulled down. But this is improbable, because for this reason all their houses must have been smitten, for they dwelt in houses which they built not, but the Canaanites. It was rather for their own foul idolatries and apostasies from the true religion, and other foul sins, as may be gathered from some examples before pointed at, Chap 13. Whereas v, 46, and 47. it is said, If any man cometh into this house, he Verse 46, 47 shall be unclean until the even, but if he lieth in it, he shall wash his clothes, and be unclean till the even; the Hebrews note, that he is much more defiled that lieth in a leprous house, then he that onely cometh into it. And that by the house into which, is meant in the time of the being shut up: for then it defileth onely such as enter in, but after the Priests pronouncing of it unclean, all that touch it on the outside also. For the mystery. By the houses in the land of their possession are to be The Mystery. understood Christian families, which are Churches, and so the houses of God: he that dwelleth in the house suspected is the master of such an house: Hesychius. and the plague of leprosy, corrupt doctrine entertained in that house; if therefore he suspecteth any such thing, he must make it known to the Priest, and he shall first separate all others, from thence that have formerly used to make their Conventicles there, if he shall see that pride and vain-glory have born sway set forth by the greenish and reddish colour, and afterwards he shall put out the stones and parget, bringing in new instead thereof, that is, he shall assay be excommunication and casting out of the Church, which is meant by the City to reform that family, and if so he cannot prevail, it shall finally at the day of Judgement be destroyed, and cast out from the new Jerusalem, and if any come into this house, that is, be tainted with this corrupt doctrine, he shall be unclean; but if he lieth there, that is, be settled in it, he shall be much more polluted. To this effect Hesychius in many more words, pursuing every circumstance, but this I think is not done without much wresting, and therefore I omit it, as not so allowable. CHAP. XV. WHen any man hath a running issue out of his flesh, because of his issue he is unclean, Verse 2. &c. Here beginneth the law of issues, it being determined both, that the man having an issue was unclean, and how many ways other men or things were defiled by him. And this is the fourth sort of uncleanness, and because it is said, Speak to the children of Israel, saying; The rabbis note, that the Israelites onely, and not the Heathen were made unclean by issues, but onely they and their servants, male or female. For, when any man, Hebrew it is, man, man, {αβγδ}, that is, a young man or an old. By the running Targum Jonathan. Maimony. issue here is to be understood the flux of seed, called {αβγδ}, which is, when involuntarily in the night in time of sleep seed cometh forth, as Maimony saith, without any desire or pleasure through infirmity of the concavities, or spermaticall parts; wherein it is gathered, we call it the running of the reins. Whether his flesh run with his issue, or be stopped from his issue, it is his uncleanness. Verse 3. Solom Jarchi. Upon these words Solomon Jarchi gathereth two sorts of uncleanness. 1 When the seed runneth thin continually. 2 When because it is thick, it runneth but at certain times, stoping and running again. And Maimony for Maimony in Me●●s●ei Cappor●h c 8. this kind setteth down these rules, if it runneth once, he is like him that hath an accident of uncleanness, as Deut. 23. 10, 11. if twice, he must count seven dayes, and go to the water; if thrice, he hath the issue complete, and must bring the offering here prescribed, vers. 14. By the words, an issue running out of his flesh, not any but this of the flux of seed out of his secret parts are meant, because flesh is spoken of in this sense, Gen. 17. Thou shalt circumcise the foreskin of thy flesh: so the rabbis, and generally all expositors: whereas v. 17. the flux of mans seed is expressly spoken of, Brentius saith well, Brentius. that this is one kind of issue, being a disease, that another upon dreaming, the seed being put forth with pleasure. Touching a man having the {αβγδ}, his uncleanness is so great, as that he defileth. 1 His bed. 2 His seat. Verse 4, 5. Verse 6, 7. Verse 8, 9. Verse 10. Verse 11. Verse 12. 3 The man or woman touching his bed, seat, or body. 4 Then that he spiteth upon. 5 His saddle, and such as touch or bear that. 6 Such as he toucheth, he not having first rinsed his hands in water. 7 Vessels, and if they be earthen, which he toucheth, they must be broken, if wooden, or of any other matter, they must be rinsed in water. Touching the bed or seat, Maimony saith, it is to be understood, that it is not defiled, but when Maimony. most part of his body hath been upon it, yet if he standeth upon two beds together with one foot upon one, and the other foot upon the other, they are both defiled: but these are curiosities, and divers from the text, for here it is, the bed whereupon he lieth, and the seat whereupon he sitteth, so that not standing with his foot, but lying or sitting defileth one or more beds or seats together. For those that touch him, or these; whereas it is said, they shall wash their clothes and flesh, he noteth, that no part of the body must be left unwashed, no not one finger or lock of hair upon the head. And whereas his spittle is spoken of, as polluting, he addeth his urine, and the snivell coming out of his nose also: and thus Talmud. Babyl. And for any thing, that Talmud Babyl. in Zabim. c 5. he sitteth upon, if it be a piece of timber, or a boat, &c. he that sitteth upon the same with him, they say, although their clothes touch not, is polluted, and he that beareth his seat, although there be somewhat between, is defiled: whereas it is said, not having rinsed his hands, the rabbis also expound this of all the body as if the part were put for the whole: but if it had been so meant, it had been as easy to have said, himself, or his flesh, and it was not required, that he who had this disease, should wash himself all over every day: but civility required, that he should wash his hands, which was a thing usual amongst all peoples, especially before meat: so Athenaeus writeth of Athen. lib. Lamprid. in Heliogab. the Greekes, and Lampridius of the Romans. A gain, they add to the Law of God in making urine, &c. a defiler as well as spittle, for spitting in special is spoken of as a defiling and disgracing, Num. 12. 14. and they spat upon Christs face, and Dionysius the Tyrant did spit upon Aristippus in disdain. August. Serm. 1. in Psal. 11. Saint Augustine noteth, that spitting before others is onely of fools, children, mad men, Epileptickes, Daemoniacks, or other diseased persons: wherefore Constantine the Emperour is noted never to have been seen to spit in public, Ammon. lib. 21. Hieron. Epist. 22. and Hierom would not have his Schollers to spit in the Auditory, and the Persians held it uncomely to spit or purge the nose before others. But these things upon the by, because the pollution by spitting is here spoken of. To come now to the reason of these laws, they were made for outward purity and cleannesse amongst the people of God, whom he would teach the inward of the soul by the outward of the body. And as the uncleanness of the leprosy before spoken of came by sin, so did this of an issue, as we may gather from 2 Sam. 3. 29. and therefore it also aptly figured out sin, and the uncleanness thereof. Hesychius saith, As there were divers sorts of sins, so they were diversely The Mystery. figured out to the people of Israel, who for their rudeness and ignorance were taught all things by figures, wherefore the Lord having done with that Hesychius. of leprosies, cometh now to another of issues. Whereas in speaking of the man that hath an issue, it is said with a gemination in Hebrew, the man, man, he both understandeth this of the great care, which the Lord had, that this Law should be observed, and also that the Preacher of Gods word, as being a singular man amongst others is specially pointed at, as being the man here figured out, he hath an issue, when the seed of spiritual generation is let flow forth by him against the nature thereof, not to beget men unto God, but to corrupt them. As if he be addicted to any sin of adultery, drunkenness, or ambition, to preach in the favour of these sins, or to let them pass unreproved. Here is a double uncleanness, one of the first body, from whom this seed cometh, and the other of the second corrupted hereby, as he that hath an issue, is both determined himself to be unclean, and the seed coming from him. Touching the things defiled by him, his bed, seat, saddle, or vessels, these do aptly set forth his auditors, that are so taken with his corrupt teaching, as that they make themselves as a bed, &c. for him to rest upon by their ready embracing his Doctrine and him: as the good Preacher Paul saith, that his Spirit was refreshed, when he heard of the Corinthians ready obedience at the coming of Titus amongst them, so that 2 Cor. 7. 13. his spirit had rest in them. And the followers of corrupt teachers make themselves as vessels to receive the impure liquour of their corrupt teaching, they touch the flesh of such, who offer themselves to be their Disciples, and they are touched, or spitted upon, that are drawn in by them. But it is said, vers. 11. not having rinsed his hands in water, to show, that after repentance he might be heard without danger. The washing of the clothes of these, that were by this means defiled, shewed, how they should repent them of these errors thoroughly, and till such time as they had fully finished their penitency, set forth by the evening, till which it is said they should be unclean, they were not fully cleansed. To this effect Hesychius. Neither do others much differ from him herein, and the doctrine of Idolaters is compared to the issue of horses, and asses, Ezech. 23. 20. and Ch. 36. 17. Lament. 1. 7, 19 but pure doctrine is as incorruptible seed, 1 Pet. 2. 23, 25. James. 1. 18. 1 Cor 4. 15. And as Christ by spitting opened the eyes of the blind, and the ears of the deaf, and loosened the tongues of the dumb, Mark 8. 23. Ch. 7. 33. Joh. 9. 6. the power of that which came out of his mouth being set forth hereby, to sanctify the eyes and ears of the soul, and the tongue to Gods glory, so false and corrupt teachers by corrupt doctrine, as by filthy spittle coming out of their mouths defile mens souls, that are seduced by them, as is also shewed, 2 Pet. 2. 1, 2. &c. 1 Tem 4. 1, 2. Titus 1. 1, 9, 10, 11. Of earthen vessels appointed to be broken, and others to be washed enough hath been said upon Ch. 11. 33. For the cleansing of him, that hath been healed of this disease, he must Verse 13, 14 Verse 15. number 7 dayes after his healing, and upon the seventh wash his flesh and clothes in running water, and upon the eighth bring for an offering two turtles, or two young pigeons, &c. If after seven dayes and washing, saith Maimony, any issue appeareth again, Maimony in Metamei Mishcab. all his labour is lost, and he must after that begin to number seven clean dayes again. And the water must not be pond-water, but living or spring-water, other things made unclean by him might be washed in pond-water, and a woman having had an issue, but not a man. And till this washing a man was not clean, how long soever he had been free from his disease. Of this kind of offering it hath been spoken before, Levit. 5. and Chap. 14. But in other cases before put, such offerings were not to be made, but for the poor, here of poor or rich no more was required, as neither for the cleansing of the woman, v. 29. less deliverances had less offerings, and greater, greater offerings, for the leprosy was a greater evil then an issue, and a womans deliverance from the danger of childbirth was greater, then from an issue of blood, and therefore more must be brought in way of thankfulness to God in one case, and less in another. Here is no mention made of putting out of the camp him that had an issue, as him that had a leprosy, but Numb. 5. 2. such also, and they that were defiled by the dead, are appointed to be put out. For the mystery here; the ceasing of the issue signified the ceasing from The Mystery. the sin, wherein a man had formerly lived, it is not sufficient to refrain from the sin, wherein one hath formerly lived, but he must wash by true repentance and faith in the living water of Christs blood, or else he can never be clean therefrom, and to Christ did his counting seven dayes, and coming to offer upon the eighth point, because he rose the day after the seventh. Again, a less offering is appointed to be brought now, and in the case of uncleanness contracted by touching, &c. no offering at all, but onely washing, to show, that the greater a mans sins have been, if he be once truly penitent therefore, the greater are his expressions of penitency for them. Hesychius Hesychius. according to his Allegory before begun, restreineth it to Doctors in the Church, if any of them ceaseth from his corrupt teaching, he must have the sevenfold graces of the Spirit, Esa 11. set forth hy the 7 dayes to be counted, and not onely cease from teaching corruptly, but teach sound doctrine set forth by the living water, in which he must wash, because such doctrine bringeth life to the hearers, and then he must take to him innocency, set forth by a pigeon. Thus therefore in special, and, as was said before, in general also it may be applied, teachers and all people sinning being herein directed, what to do to be delivered. If a mans seed of copulation goeth out from him, he shall wash, &c. and every Verse 16. garment and skin whereon it is, &c. This going out of seed is not the issue hitherto spoken of, but upon dreaming in the night at some times, as Deut. 23. 10. may be gathered, and such must go out of the camp till the evening: so Brentius and Ainsworth, and in Hebrew it is, {αβγδ}, the lying or Brentius. Ainsworth. Junius Lyranus. Hesychius. Tostatus. the bed of seed, as the words are placed, but it may well be rendered, The seed of the bed. Junius is for the same pollution by seed, spoken of, vers. 18. so likewise Lyranus. Hesychius, for copulation for pleasure, not for procreation of children. Tostatus, for both the flux of seed by copulation, and nocturnal pollutions also. Willet is against that of nocturnal pollutions, because Deut, Willet. 23. 10 for that a man must go out of the camp, but for this no such thing is prescribed. But this is a weak reason, seeing he that hath the issue, is not here appointed to go out, but Numb. 5. 2. and yet no man will say but the same issue is meant in both places. The Lord still left somewhat formerly delivered to be afterwards supplied, and therefore it is passed over in silence here that it might be set down afterwards. And whoso shall mark well the setting down of the Law touching a mans lying with a woman, v. 18. cannot but aclowledge it to be a distinct thing from this. But Cyril Alex. and Cyril. Alexand. li. 15 de adorat. Procopius are wider here in expounding this of an intermitting issue, and the former of a continual, for both those were plainly spoken of, vers. 2, 3. whereas a garment or skin having seed upon it is said to be defiled, these two onely, saith Hesychius, are put for instance, it being meant, that other things Hesychius. Maimony in Abath H●●umoth. Verse 18. also were defiled, and accordingly the rabbis say, the seed of man is a principal defiling thing, defiling men and vessels by touching, and earthen vessels by the air. For the next Law, vers. 18. The woman also with whom the man shall lye with seed of copulation, they shall both bathe themselves in water, and be unclean till the even. Some will not have this understood of the act between the husband and the wife, but if a woman did lye in bed with a man that had this nocturnal pollution, she was hereby defiled also, thus Brentius, who addeth, Brentius. that of the seed which cometh from man in the night, the Jews have strange fabulous things, as that hereof come Devils of the air and nocturnal Theodoret. Vatablus. Spectra, which they call Lilith. Theodoret, Vatablus and some others expound it of a woman, with whom one lieth after this nocturnal pollution; but it is certain that there was a legal uncleanness, as Hesychius noteth, in the act Hesychius. To show what an impure seed came from Adam. of copulation between man and wife, yet not that there was sin; but hereby a commemoration was made of Adams uncleanness coming by sin, and diffusing itself over all his posterity, that we might ever be humbled for it. For, for this cause frightening was given, when the Lord came down upon mount Sinai to give the Law, that men should not come at their wives, and Exod. 19 15. 1 Sam. 21. 4. Maimony. the High Priest told David being about to give him and his company of the shew-bread, that if the young men had not come at their wives, they might eat thereof. And the Hebrew Canon saith, The man and the woman that do the act of generation, are both unclean by the sentence of the Law, as he, whose uncleanness is spoken of, Deut. 23. 10. And from hence it is likely that the Heathen spake sometimes, as intimating the same doctrine to have been received amongst them, as Hesiod, an act with his dear wife hath been by him Hesiod. Latin. translat. Res fait in thalamo chara cum conjuge: Vest● Tum tibi polluto cane ne peragantur honores. Lyranus. done in bed, let him therefore take heed, that being thus polluted, he sacrifice not to Vesta. And Tibullus saith, Discedat ab aris, cvi tulit hesternâ gaudia nocte Venus. Lyranus erreth foully here, saying, that there is not onely corporal, but also spiritual uncleanness in this act, and therefore he is worthily confuted by Hugo and Tostatus, because there be uncleannesses without sin, for which yet there must be washing, yea in acts of charity, as in burying the dead. And the Jews, who at this day flee such uncleannesses, as have sin accompanying them, as eating any prohibited meat, yet do not make account of other uncleannesses, such as this and the like, because they were onely legal uncleannesses, debarring from entering into the Sanctuary for the time, subtilest they lived in Canaan. For the mystery, Hesychius referreth this to the teaching of the ceremonial Laws under the Gospel, for this Hesychius. is good seed, but coming out in these times, misapplied and polluting. It is better onely in general to understand hereby the uncleanness of us all by generation, through sin transfused to us from Adam, to show which the mother Levit. 12. also after bringing forth is unclean many dayes, that we may flee to the laver of regeneration in the blood of Christ. After the issues and uncleannesses of men, here follow the issues of Verse 19. Verse 20, 21 Verse 22, 23 women to vers. 25. viz. by their monthly flowers, and the like is determined touching the uncleanness hereby, that is, touching the uncleanness of a man by his issue, all that she lieth upon, sitteth upon, or toucheth, is unclean, and they that touch these, and if any man lieth with her in this time, he shall be unclean seven dayes, and the bed whereon he lieth shall be unclean. Verse 24. The womans issue is said to be blood, not any other thing, and by her flesh are to be understood her secret parts, as was said before of the mans flesh. The time of the tyrants separation for this was seven dayes, and in all that time she polluted by her spittle, and urine also, as the man, saith Maimony, although this be not particularly expressed, and if any blood came Maimony. from her after these dayes expired, it was an issue spoken of, vers. 25. For a mans lying with a woman in the time of her monthly flowers, it is provided, Levit. 18. 19. that her husband should not, and Levit. 20. 18. if he or any man did, both the man and the woman thus offending should be cut off. But because there the opening of her fountain is spoken of, which the rabbis Maimony in Issrei Biah. expound of the place out of which a child hath come, they gather, that this law extendeth not to a virgin, she hath no followers of separation, nor issue, but the blood which cometh from her is clean; but herein I dare not assent unto them, because it is spoken indefinitely of any woman. The blood, of which these flowers do consist, is the womans seed, and therefore when she beginneth to be apt to conceive seed, they begin and come once in a month, and if she be with child, during that time, they cease. For her separation in this time, Josephus saith, that the city was shut up against lepers, such as had Joseph. lib. 6 de belly Iud. c. 6. issues and menstruous women, hereby intimating that they were put out; but Tostatus contrariwise saith, that they were not so put apart, but in some Tostatus. part of the tent, or house where she dwelt, because the trouble would otherwise have been over-great, and there would have been danger to women, in so removing them in the time of their disease. This separating of women in the time of their flowers was also practised by some Heathens lead by the Lorinus in Levit. light of nature, as by the Zabians amongst the Indians, for they caused them to dwell apart, and then purged the houses, wherein, by fire. And Orpheus gave a charge, that women in that case should not come to the sacred rites of Bacchus. For a mans lying with a woman in this case, here it is said, that he shall be unclean seven dayes, but Lev. 20. 18. they shal both be cut off. This, according to Junius and others, is to be understood, if he did it ignorantly, Junius. it being not known in the time of their coming together, but then flowers happening to break out: for if he knew it, and lay with her, this was presumptuous, and they must both die for it. For that exposition of Cajetan, that here is meant onely lying by her in the bed, there with her, it falleth because Cajetan. the same words are used in both places. Lying with a menstruous woman is so foul and abominable a thing, as not onely the mosaical Law, but the Law of Nature forbiddeth it, and it is now a great sin in whomsoever, as is intimated, Ezech 18. 6. where it is reckoned up amongst gross sins against the moral Law. And Aristotle noteth, that when a woman hath her flowers, Aristot. lib. 1. de gen. anim. c. 12. Hieron. in Ezech. 18. she is unapt to conceive seed, and therefore the coming together of man and woman being for procreation, it is against nature at that time. And Jerom noteth, that children thus begotten prove lepers, or otherwise diseased, having small withered, or enormous members. And according to this the Hebrews, saith Comestor, have noted that if a child be begotten at this time, Scholast. histor. if in the first day of the womans separation, it will be a leper within ten yeers, if in the second day, within twenty yeers, &c. Wherefore decrees have been made by Christians against this enormity; Clemens citeth a constitution of the Clem. 6. Constit. c. 28. Apostles against it; and Burchardus citeth a decree of penance enjoined in this case, of fasting with bread and water ten dayes. And in the Alchoran of the Turks it is censured. Augustine grounding upon Ezech. 18. 6. saith also, August. that it is not onely a figuring, but a moral precept. And as the fittest time is chosen to commit seed to the ground, and unseasonable times avoided by the husbandman, that he may have a good crop of corn; so and much more for sowing the seed of generation of man the aptest times should be taken, and sowing at such times as will endanger the off-spring, are by all means to be avoided. For the mystery; idolatry is compared to the pollution of a woman in The Mystery. Hesychius. the time of her separation, Ezek 36. 17, 18. To have communion with Idolaters any way then, is to touch a woman thus polluted; to assent to their teaching, is to sit in her seat, or upon her bed, and actually to offer to Idols to lye with her, which polluteth much more. Her pollution said to be seven dayes, setteth forth the prevailing of idolatry all the time of the law, when the Sabbath of the seventh day from the Creation was observed. To this effect almost Hesychius. If a woman hath an issue many dayes out of the time of her separation, she shall be Verse 25. all these dayes, as in the dayes of her separation, unclean. By this issue of blood a disease extraordinary to the weakening of the body is to be understood; by the many dayes here spoken of, Maimony understandeth three dayes: for if Maimony in Hesurei Biah. c. 16. when the seven dayes of her flowers be expired, she seeth blood still one day or two dayes, this is a lesser uncleanness, neither shall she be bound therefore to number 7 dayes, but one onely, nor to bring a sacrifice, because it is said, If she hath an issue many dayes, which must be understood of three at the least. In all other things the uncleanness of such is said to be, as that of Verse 26, 27 Verse 28, 29 Verse 30. the menstruous woman, and her cleansing, when she was healed, must be as that of a man that had an issue, she must wash and bring the like offering, and to these washings upon all uncleannesses it is alluded, Zach. 13. 1. A woman in this case came and touched the hem of Christs garment, but yet he Mark 5. 26. was not polluted hereby, but made her whole and clean, when she had before laboured of this disease 12 years, whereby was shewed, that by these impurities sins were set forth, for the cure and cleansing of which we should flee to Christ, and by faith touch him, or at least the hem of his garment. Here is the conclusion of these laws about issues, they that had them must Verse 31. be separated during the time, and afterwards come forth in this order, and not otherwise, especially for the tabernacles sake, unto which if any man came in his uncleanness, or woman, they defiled it, and should be in danger of being smitten with death therefore. So that these separations were appointed especially with respect to the tabernacle, where God dwelled, that none presume to come before God in any part of his worship in their sins, and not having truly repented thereof. CHAP. XVI. HEre Aaron is warned not to come at all times within the veil into the most holy place, but onely once in a year, having first washed himself, and put on his priestly garments, and then he must bring in incense to burn there, and blood to sprinkle before the mercy-seat, and this must be upon the tenth day of the seventh month, a day of atonement appointed to be solemnly kept with humiliation by all the people. After sacrifices appointed for the cleansing of particular uncleannesses of particular persons, saith Bremius, in the Chapters before-going, here sacrifices and rites are appointed Brentius. for the expiation of all other sins any way escaping the High Priest, and his Tribe, or the whole Congregation, whereof such particular notice could not be taken by them, and to expiate the uncleanness contracted from the sins of the Priests and people by the Sanctuary, Tabernacle, or Altar, as is expressed, v. 33. And the Lord spake unto Moses after the death of the two sons of Aaron, &c. Verse 2. Of their death for offering with strange fire, see before, Chap. 10. Whereas some think, because of this clause, that these things are put in here out of order, and should have come next after that tenth Chapter. I cannot see any such force for it in the reason that may be drawn herefrom. For it is not said, that God spake thus at that time, but after their death, not naming how long after, so that the laws placed before touching uncleannesses of divers sorts might well be delivered before this; and so most aptly from lesser uncleannesses legal of particular persons, it might be proceeded to greater of all manner of sins, and general of the whole Congregation. Moses is here spoken to, to direct Aaron; and from this, saith Maimony, the order hath Maimony in M●s●ch been for the Elders of the Synedrion to red before the High Priest, and to teach him the service of this day, that he come not at all times into the holy place, &c. The holy place here name is so described, as that it must needs be understood to be the most holy, or Holy of Holies, and thus it is set forth, Heb. 9. 6, 7, &c. being there called the second tabernacle and holies: for it was that place where the mercy-seat stood, of which see, Exod 25. For I will appear in the cloud upon the mercy-seat, that is, saith Rab. Menahem, in a cloud of glory, Exod. 25. 22. Between the Cherubims upon the mercy-seat, saith the Rab. M●nahem. Lord to Moses, I will appear and commune with thee. To such an appearing hath this reference here, for God used to appear by a Cloud, as when the Tabernacle was first set up, Exod. 40. 34. but onely it is not likely that the cloud now filled the most holy place, for then Aaron could not have entered, but onely it appeared above the mercy-seat, to show, that God was Tostatus. present, that Aaron might be moved with the more reverence. In limiting Aaron, Moses was not likewise limited, for he might come thither at all times to commune with the Lord there, Exod. 25. 22. Thus shall Aaron come into the holy place with a young bullock for a sin-offering, and a ram for a burnt-offering. Verse 4. And he shall put on the holy linen coat, Verse 3. and shall have the linen breeches upon his flesh, &c. Although Aaron came thus attired, yet he might not enter into the most holy place, but once in the year onely, as is expressed, v 34. Whereas he is appointed here to take a bullock and a ram for himself and his house, and two goats, and a ram for the Congregation, Numb. 29. 7, 8, 9, &c. there are moreover appointed to be offered upon this day one bullock, one ram, and seven lambs, and a kid of the goats, besides the continual burnt-offering of two lambs, one in the morning, and Numb. 28. another in the evening, with the meat-offering belonging to it, and the meatofferings belonging to all the rest, so that the beasts offered now were 16, but Maimony summeth them up 15, saying, One of the goats was done without, and eaten at even, and he observeth further, that the High Priest alone Maimony in Jom hakippurim. offered all these, and burnt the daily incense, and trimmed the lamps upon this day. Touching a bullock and ram brought for the Priests, the one for a sin-offering, and the other for a burnt-offering, see before, Chap. 8. For the linen garments now to be worn by him, the coat, the girdle, breeches, and linen mitre, something hath been spoken of them before upon Exod 28. where we red of divers other more glorious garments also made for the Maimony of the the Implements of the Sanctuary, High Priest, but when he entered into the most holy place, he had none of them upon him, but these linen garments onely. The other garments were by the Hebrews called golden, these the High Priests white garments, and they were made of six double twisted thread of flax onely. So that they were distinct garments from all before described, Exod. 28. being made purposely for this time. Wherefore there were eight used by him ordinarily, and four upon this atonement-day especially. Now the order of putting them on and doing the Sacrifices and service of this day was thus: When the evening of this day was come, the High Priest went not to bed that night, but watched, lest any pollution spoken of, Deut. 23. 10. should happen unto him, and at midnight they went about the taking away of the ashes from the altar, and ordered the wood till about break of day, and then they began to kill the daily sacrifice, then they hanged a fine linen cloth between the Priest and the people, which done, he put off his common clothes, and having washed himself, put on the holy garments described, Exod. 28. being eight in number, and killed the daily sacrifice, and sprinkled the blood on the Maimony in Jom hakippurim, Chap. 1. Talmud Babyl. in Joma. altar, then he went into the holy place, and trimmed the lamps, and offered incense, and returning, burnt the daily sacrifice, with the meat-offering and drink-offering thereof: this done, he offered the bullock and the 7 lambs for that day, and this being done, he put off his golden garments, and put on these linen, having first washed his hands and his feet, after which he proceeded in them to offer first his own bullock, &c. as v. 6, 7, 8, &c▪ so Maimony, and Talmud Babyl. so that every time that he changed his garments he washed, which Solomon Jarchi noteth to have been done five times. And Aaron shall offer his bullock for a sin-offering, &c. Although the laying Verse 6. on of his hands upon the head of the bullock is not here spoken of, yet Levit. 4. the sin-offering of the priest is appointed to be made with this Ceremony, and likewise the sin-offerings of others, and therefore the rabbis note, that it is here to be understood, and that he did not now onely lay on his hands, but also confess and pray, O God! I have sinned, done iniquity, and trespassed before thee, I and my house, I beseech thee( O Lord) make atonement now for my sins, iniquities and trespasses, which I have committed before thee, I and my house, as it is written in the law of Moses thy servant, Maimony in Jom-hakippu. Talmud. Joma. Verse 7. Levit. 16. 30, &c. so Maimony, and the Talmud. And he shall take the two goats, and present them before the Lord at the door of the tabernacle. When he had presented his own sin-offering, the bullock; he went to the North-side of the altar, having another priest called Sagan on his right hand; this was the second to the High Priest, and on his left hand one called, roche Beth Ab, the chief of the house of the father, and there the goats were presented, their faces being set to the West, and their back-parts to the East. And these two goats were alike to see to, and of equal price, and both taken at one time. And Aaron shall cast lots upon the goats, one for the Lord, and another for the Verse 8. scape-goat. These lots, saith Maimony, were made of wood both alike, and in the second Temple, of gold, and the goats being placed one on the left hand, and the other on the right of the High Priest, they having written upon the one of them, for {αβγδ}, and upon the other, for the scape-goat, were put into an wooden vessel, called Kalphi, and the High Priest having shaken them to and fro put in both his hands into the Kalphi, and took out one with one hand, and the other with the other hand, then the Sagan at his right hand bade him lift up his hand, which he did, and laid the lot in that oand upon the goats head on his right hand, and the roche Beth Abat his left hand bade him lift up that hand which he did and laid the lot therein upon the goat on his left hand. Maimony in Jom-hakippur. And to this it is alluded, v. 9. And Aaron shall bring the goat upon which the Lords lot fall, Hebrew, ascended, Verse 9. & offer him for usin offering. The lot is said to have ascended in reference to the vessel, out of which it was taken up. Then the High Priest bound a long piece of Scarlet, called a tongue upon the head of the scape-goat, and set him in his place to be sent away, and the goat for the Lord, where he should be killed for a sacrifice. This being done, he returned to his own Bullock again, and killed Verse 11. him,& then as Maimony hath it, made a second confession& prayer, as before. The Bullock being killed, before any other service done, he took a censer of burning coals from the altar with sweet incense his hands full, beaten small, Verse 12. and went within the veil into the most holy place, there causing a cloud of smoke to ascend above the Mercy-seat The Censer, saith Maimony, now used, was of gold; the Censers used at other times, of silver; and because the coals taken from the Altar, are said to have been before the Lord, Solomon Jarchi Solom. Jarchi. noteth, that they were taken from the side of the Altar Westward, which was next to the Sanctuary. The beating of this incense was done the evening before this day; it seemeth, Exod. 30. 36. that it was a singular sweet perfume prepared and kept for this purpose, from time to time; the veil, within which it was brought, was the secoud veil before the most holy place, as Heb. 9. And herein they were so careful, that when the Sadduces stood for the burning of this incense without the veil in the Temple, that the fume might pass from thence to the most holy place; the Synedrion to prevent this innovation, sent messengers to swear the High Priest in the evening of the atonement-day, saying, We adjure thee by him, that hath caused his name to dwell in this house, Maymony in Jom hakippurim. that thou change not any thing of all that we say unto thee. For the cloud of the incense, the saducees also taught, that this was the cloud, wherein God promised to appear, v. 2. but the contrary hath been already taught. For the manner of doing this service, Maimony also saith, the high Priest carried the Censer with fire in his right hand, and the incense in a cup in his left hand, and went within the veil, till he came to the ark, and there he set the Censer between the two bars: but in the second Temple, in which the Ark was wanting, he set it upon a ston placed there, and put an handful of incense into it, staying after this, till the house was full of the fume, and then he went out by little and little backward, till he came without the veil, and there having made a short prayer, he returned, that the people might not for his long stay think him to be dead, and be strike with fear. This darkening of the room with the fume of the incense, was, as Cazkuni hath it, that he might not behold Cazkuni. the majesty of God, because no man can see God and live. Exod, 33. 20. Verse 14. After this he took of the blood of the bullock, which had been hitherto left with one to stir it, and bringing it within the veil he sprinkled it with his finger once upon the mercy-seat Eastward, and then seven times more towards it beneath. For thus Maimony saith, that their wise men taught them Maimony in Jom hakippurim, Ch. 3. to understand these words, so that it was sprinkled eight times in all in the holy place, and the blood of the goat likewise eight times, v. 15. then in the tabernacle he sprinkled towards the yail of either of these bloods eight times, for it is said, He should do so to the tabernacle, v. 16. and then he mixed both the bloods together, and sprinkled four times upon the four horns of the altar, v. 18. and lastly, seven times upon the altar, v. 19. so that all the times of sprinkling with both these bloods were 43, after all which he poured the blood remaining at the Western bottom of the brazen altar without. Here is set down in what order the goat was killed, and his blood taken, viz. after the sprinkling of the bullocks blood in the most holy place, and before Verse 15. any other sprinklings thereof, so that this blood must now rest a time in some place, whilst the goat was killed, and his blood was brought within the veil, and this Maimony saith was a base of gold in the Temple, upon which the High Priest having set it down, went out of the Temple, and killed the goat, and then brought in his blood and sprinkled it. And so he shall make an atonement for the holy place, because of the uncleanness of Verse 16. the children of Israel in all their transgressions, and so shall he do for the Tabernacle, &c. Here is the reason of all these sprinklings with blood set down; so that sin in the defilement thereof extendeth to the worship and service of God, making it unclean, and to Heaven itself set forth by the most holy place, this is made unaccessible to us all both Priests and people by our sins and imperfections, which accompany us in our devotions, and even these shall hinder us from coming thither, unless God, who dwelleth there, be pacified towards us by the blood of Christ, and for all our service, it is unclean, and onely thus purged. Here it is provided, that no man either of the people or Priests be with Verse 17. the High Priest, when he made this atonement, because we have no mediator to make an atonement for our sins, but Christ alone, figured out by the High Priest, 1 Pet. 2. 24. Heb. 1. 3. And he shall go out to the Altar, that is before the Lord, &c. This Altar was the Verse 18. Altar of incense in that part next unto the most holy place, for upon the horns of it the blood of the bullock and goat must be put, and after putting on by striking with the finger upon each horn, it was sprinkled upon this Altar seven times, to make an atonement for it, and thus at the first making hereof it was said it should be done, Exod. 30. 10. so that by the priests coming out we are to understand his coming out of the most holy place into that, where this Altar stood. This Altar of incense was of gold, and the priest, saith Maimany, coming to sprinkle it removed the ashes first, and then sprinkled it upon the gold appearing. And this is said also to have been done to hallow it from Verse 19. the pans of the children of Israel, which must be understood of uncleanness in their prayers set forth by incense, that used to be offered upon this Altar. After all this the High Priest must bring the live goat,& put his hands upon Verse 20. Verse 21. Verse 22. his head,& confess over him the sins of the people, and so put them upon the goat, and after this deliver him to a fit man to carry him into the wilderness, that so he might carry away all their sins to a place not inhabited. This scape or live goat as was said upon vers. 9. was set in a place to be sent away when the Lords goat was brought to the Altar and killed. Now he goeth to this goat again, and bringeth him, and laying his hands upon his head confesseth over him the sins of the people, saying, O Lord, thy people, the house of Israel have sinned, done iniquity, and trespassed before thee, O Lord, make atonement now for the sins, iniquities, and trespasses, which thy people, the house of Israel have sinned, unrighteously done, and trespassed before thee, as it is written in the Law of Moses thy servant, that in this day he shall make atonement for you: so Maimony, and in this prayer sins, iniquities, and trespasses Maimony. are name, according to the words here used, sins of all sorts being set forth hereby, in Greek they are rendered {αβγδ}, sins committed, saith Tostatus, either by malice, ignorance, or passion, but they are set forth Tostatus. all by one general word by the Apostle, ignorances, Heb. 9. 7. The scapegoat is called {αβγδ}, from {αβγδ} a goat, and {αβγδ} gone away; by the Septuagint {αβγδ}, sent away. The Chaldee and Junius keep the Hebrew Iunius. name untranslated Gnazazeel, holding it to be so name from the place, to which it should be sent in the wilderness, because it is said v. 10. {αβγδ} to Gnazazel: so Rab. Solomon Jarchi, saying, that this was a strong mountain and hard: and 1 Sam. 20. 19. we do red of the ston Azel. But in our translation it is, he shall be sent for a scape-gate. I am not of their mind who think, that some proper place by this name is here meant, because when afterwards they were in the land of Canaan far from hence, it would have been an over hard task to sand a goat every year so far off, and thus Calvin reasoneth here against. And yet by the last {αβγδ} I rather think Calvin. a stony hill in the wilderness in general is rather meant, then for a scape-goat, as it is translated, and so it may be rendered, into an hard stony desert, unfit for the habitation of men, as is here further described, but fit for goats, who seed upon most steep and hard mountains. For the hands laying on upon the head of this goat, it was neither for benediction, as Hesychins would Hesychius. Richelius. have it, nor for imprecation, as Richelius, but onely, as is here said, to put the sins of the people upon the goat to be carried away into the wilderness, in a figure of removing our sins far away from us by Christ. Th. Aquinas and Tho. Aquinas. some others think, that their sins were written in certain Schedules of paper, and so put upon the goats horns and carried away. But this is a mere imagination, and it was a general confessing of them onely, whereby they were as it were put upon the goats head, and not by any particular enumeration of them in writing, because there were many sins unknown, which were thus expiated according to that canon of the Hebrewes: The scape-goat made atonement for all transgressions of the Law both lighter and heavier, done Maimony Treatise of Repentance, Chap. 1. presumptuously or ignorantly, known or unknown. And he shall sand him away by the hand of a fit man into the wilderness. A fit man, saith Solomon Jarchi, was one prepared the day before, in after-ages one of the Priests was appointed for this, and the place, to which the goat was lead by him, was twelve miles from Jerusalem, and in the way ten booths were set up, one a mile, that is, seven furlongs and an half, as they counted a sabbath-days journey from another, and in each booth there was a man or two prepared, that some might always accompany him from one booth to another, and give him some food, if he were ready to faint for want; for otherwise, it being a most solemn fast-day, he might not eat any thing, and they say, that never any needed, or would accept of any. And he that accompanied him, must go but to the next booth, because it was a Sabbath, and when he that carried the goat came at the tenth booth, which was the last, one accompanied him thence a mile onely, and stood there looking after him, who was yet to go a mile further to a rock, there to let the goat go, and so Talmud. in Ioma. Maimony upon it. Oleaster. Pagninus. Hugo. Scholast. histor. soon as he perceived it, he waved with a white cloth to the next, and he to the third, &c. and so it was immediately known in the City, that the goat was dismissed there. So the Talmud and Maimony. By a fit man here Oleaster understandeth a man in yeers; Pagninus, one used to go that way; Hugo, one brought up purposely from his childhood for this service; and some Hebrews, saith Comestor, that children were taken out of the Tribe for the time deputed, their spleen being first medicinally taken from them, with whom when the High Priest had gone without the camp, he returned. But I rest in the first, but whereas the Jews Talmud saith, that the goat being brought to the rock, was there thrown down and died; either it was not so used, or else the man carrying it went beyond his commission, which was only to carry it to a rocky place in the wilderness to run at liberty, as one of the birds before spoken of in the case of the leper was let fly, Ch. 14. and the very words, vers. 23. are, he shall let go the goat in the wilderness. Verse 22. Whereas the place of dismissing it is further described to be a land not inhabited, Hebr. it is a land {αβγδ}, of separation or cutting off, the Septuagint render it inaccessible, and it is noted, that this word is not elsewhere used in Ainsworth. this sense, but Esa. 53. 8. where it is said of Christ, he was cut out of the land of the living. Job 22. 28. and Dan. 4. 17. it is used for a decree, which may also intimate some place determined, to which this goat should be sent. Vers. 23. Then Aaron shall come into the tabernacle of the congregation, and put off his linen Verse 23, 24 Maimony in jom hakippurim. Chap. 3. garments, and leave them there, and wash, &c. This putting off of the linen garments, saith Maimony, was done in this order. So soon as the High Priest had returned from sending the scape-goat away, he came again to the bullock and goat before killed, and took out their fat, that it might be burnt upon the Altar, putting it in a vessel, then he cut the flesh in great pieces, which yet were left cleaving together, and so delivereth them to others to be carried forth to be burned, and whilst they were burning, he came into the womens court to red the Law, then the Minister gave the book to the chief man of the congregation, he to the Sagan or second, and the Sagan to the High Priest, and he received it standing, and red standing, Levit. 16. 23, 27. and all the people stood before him, and before and after his reading he blessed God. After this he put off his white garments, washed himself, and put on the golden garments, and offered his own and the peoples burnt-offering, and the fat of the sin-offering. And here are all the washings and changings of garments spoken of in the Text: but Maimony saith, again after this he put off the golden garments, and washed and put on the linen, and went again into the most holy place to fetch from thence the censer and the cup, wherein the incense was carried, and then putting them off, he Verse 25. washed and put on the golden garments, and offered the continual evening Sacrifice, and incense, and trimmed the lamps, then putting them off again he washed, and put on his common garments and went home, all the people accompanying him, and then he made them a feast for joy, that he was come safely out of the Sanctuary. And all these washings were, saith he, in a vessel of gold, and in the Sanctuary, except the first which was without, but at other times he washed, as the other Priests, at a laver of brass. Lastly, the linen garments left in the Sanctuary were never served in any more, nor put to any use, as was before touched upon Exod. 28. The conceit of Gregory here, that the High priest had on the breastplate, when he went into the most G 〈…〉 r. hom 17 ●n M●tth. Tostatus. holy place, and never but then, and of Tostatus, that he put the white garments upon his common garments, when he changed him, and the golden garments upon them all, is not worth the naming, because it is plain, that when he put on the one, he first put off the other, and into the most holy place he came onely with plain linen garments, setting forth humiliation, with which we must come before God, when we come to have our sins expiated, as was the end of this dayes service. And he washed himself, saith Maimony, this day five times, and his hands and feet ten times, certainly he did it very often, and why so? but to show, what a deal of washing there must be by the tears of repentance in him, that would be thoroughly cleansed from all his sins. And he that let go the scape-goat shall wash his clothes, and bathe his flesh in water, Verse 26. &c. The like thing is enjoined him that burnt the sin-offering without the camp, v. 28. This washing was for the uncleanness of sin put upon the scape-goat, and upon the sin-offering, that all sin might be the more abhorred, because he that had to do with the goat, which was a clean beast, yet by reason of the sins put upon it was made unclean. The sending away of the bullock and goat for the sin-offering without Verse 27. the camp to be burnt is appointed here, but of this see enough before, Chap. 4. 11, 12. and of the mans washing his flesh and clothes, that burned it there. And this shall be a statute for ever unto you, that in the seventh month, the tenth day Verse 29. ye afflict your souls, and do no work, whether it be one of your own country or a stranger, &c. Hitherto hath been shewed by what sacrifices and rites the High Priest should cleanse them from all their sins, but the time of the year hath not been yet particularly set down, wherefore the tenth day of the seventh month is here appointed for this service, which was one day only every year, and this is further called, a Sabbath of rest, v. 31. wherein they must afflict their souls. Of this day it is spoken again, Levit. 23. 27. and Numb. 29. 7, 11. and upon this day the jubilee was proclaimed, Levit. 25. 8. But why was this day specially appointed? Some Hebrews say, that Moses came down from mount Sinai upon this very day, after that he had been there with the Lord Exod. 34. 28. the second time 40 dayes and 40 nights, entreating that their sin about the golden calves might be pardonned. Tostatus misliketh this, but whoso shall compute the times, shall find, that Moses his coming down was about the 10 day of the seventh month. For the third month the people are said to have Exod 19. come to the wilderness of Sinai, where some time was spent in preparing to receive the law. After the law of the ten Commandments given by a lively voice, many laws more were given to Moses for the people, Exod. 20. 24, 25, &c. and Chap. 21. and Chap. 22. and Chap. 23. in giving which, if a proportion were held in time with the laws given after, Chap. 25, 26, 27, 28, 29, 30, 31. we may well account near 20 dayes, then add 40, Exod. 24. 18. of his first being in the mount, and 30 haply which he stayed to chastise and to bring the people to repentance before his going up again, Chap. 34. and lastly, the 40 dayes of his second being there, and we shall thus come just upon this time. And there was great reason, so heinous a sin being committed by all sorts both Priests and people, that this time should perpetually be set apart to bewail both it and all other their sins yearly, that they might not be utterly destroyed for them, as they were in danger to have been, if Moses had not stood in the gap and turned away the Lords wrath from them There is another conceit of the Jews touching this day, mentioned by Tostatus, not worth Tostatus. the naming, viz. that God sate upon this day to forgive mens sins, and to show the Fatalia of every one that year. And another of Comestor, that they Sc●o●as●. histor. offered for the dead upon this day, which Lorinus amplifieth, saying, that it was for the dead, who had been slain for their idolatry about the golden calf. But it is as easy for us to contemn such groundless inventions, as for them to device them. This ordinance then was for the expiation of all their sins who did now afflict their souls, and of that most notorious sin about the golden calf in special, as is most probable, this time being singularly chosen for this purpose. And it seemeth to me that the seventh month was chosen, because of the Sabbath upon the seventh day from the Creation, whereby the number of seven seemeth to have been specially sanctified, and the tenth day, in allusion to the ten Commandments, the sins against all which were now expiated. And this, as Tostatus well noteth, was a fit time for the ease of the people, both because the fruits of the earrh were now gathered in, and about this time they were to be at Jerusalem upon occasion of Levit. 23. 24, 33 two solemnities more, the feast of blowing trumpets the first day of this month, and the feast of tabernacles the 15 day thereof. Whereas it is said to be a statute for ever, this is to be understood, as that of circumcision, Gen. 17. and of the passeover, Exod. 12. viz. all the time that this ceremonial law should stand, so that it is a reviving of a Ceremony long ago abolished to keep one day in the year, as the Papists do, by many superstitious rites to seek to expiate their sins of all the year, and therefore it is noted, that in Italy this is turned into an occasion of all licentiousness to commit any manner of sensual wickedness, when this time approacheth, because the day is at hand when all their sins shall be done away again by fasting, strewing ashes upon them, and wearing hair-cloath, &c. Touching their afflicting of their souls commanded upon this day, this, saith Maimony, stood in five things; in abstinence 1 From meat. 2 From Maimony of the rest of the ten●h day. Scholast. histor. drink. 3 From washing. 4. From putting on their shoes. 5 From their wives. For they all fasted 24 houres, except children under nine years of age, and the sick, yet Comestor saith, that children of seven years old fasted. And in fasting and sorrowing chiefly stood their afflicting of themselves, and putting on sackcloth and ashes instead of better apparel, as we may gather from Esa. 58. and David when he mourned went barefooted, 2 Sam. 15. 30. and when the Lord appeared, and the people were to come about him, Exod. 19. they must not come at their wives; and David, when he mourned for 2 Sam. 12. his child being sick, did neither wash nor anoint himself. But under these outward afflictings of the body were set forth the true repentance that was required to be accepted before the Lord, Esa. 58. 5, 6. Lastly, for the stranger, who is as well to keep this time, as the Jews, he was one dwelling amongst them that embraced the same Religion; by the Septuagint therefore called a Proselyte, Levit. 23, 29. Whoso did not afflict his soul upon this day, must be cut off. This day is called a Sabbath of rest, for the most strict rest required upon it, and because of their fasting upon this Sabbath, Augustus mistaking it, Verse 31. commanded in imitation of Moses, a fast to be kept upon every Sabbath day; and Justin saith, that Moses wearied the people with the fasts of the Justin. lib. 36. Sabbaths: but fasts were not kept upon other sabbath-days, but upon this onely. Here it is ordained for time to come, when Aaron should be dead, that his Verse 32, 33 son should likewise being the anointed High Priest, put on the linen garments, &c. The care of the Jews of old was wonderful, as Maimony setteth it forth, that all things might be rightly done now, and so an atonement made, Maimony. being afraid, if any error were committed, lest the High Priest should be stricken with death to the damage of them all; as the two sons of Aaron had been, Levit. 10. wherefore the Synedrion seven dayes before this day would not suffer him to come at his wife for fear of being defiled by her disease, and in all this time he was enured to the killing of sacrifices, and burning of incense, and had red unto him often the duty of this day, and was caused to red it himself, lest he should forget it, and the evening before he fasted and watched, as was before said, and a second also was appointed, if by any accident he should be polluted in the service doing, to go on in his stead where he left. And this shall be an everlasting statute amongst the children of Israel, to make Verse 34. atonement for alltheir sins once a year. Hence it is plain, that the High Priest went into the most holy place but once in a year, which was upon this expiation-day, and this is further confirmed by the Apostle, Heb. 9 7. wherefore that of Origen Hom. 9. and of Augustine Quaest. 133. that the High Priest Origen hom. 9. in Levit. Aug. quaest. 133. in Levit. went daily into the most holy place to burn incense, is a manifest error, and it is to be understood, that the Altar of incense was not in the most holy place, but without the veil of it in another part into which the priest came daily; But into the most holy it was not lawful for any to come to do any service therein at any time, except it were about the taking of it down, or setting it up, but for the High Priest onely: wherefore it is to be rejected, as a palpable one, that the Virgin Mary dwelled in the most holy place, as Nicephorus reporteth, Niceph. l. 1. c 7. and that James the lesser, the Bishop of Jerusalem was suffered to come in thither when he would, for his great holinesse, as Hegesippus hath it. Touching Hegesip. lib. 5. Oleaster. the sins here said to be thus expiated, Oleaster mentioneth, and rejecteth a tenet of the Hebrews, that sins against an affirmative precept were done away at any time by repentance, sins against a negative not till this day, and sins deserving cutting off not at all, but there must still be an expectation of vengeance from the hand of God therefore. Now for the last of these, it is true indeed, that there was no sacrifice to cleanse from presumptuous sinning under the Law, for which cutting off was threatened, yet this was not to show them to be unpardonable, for all sins shall be forgiven to the sons of Mark 3. 28. men, but the sin against the Holy Ghost; but the more to deter men from this kind of sinning, and to shadow out that sin against the holy Ghost, which Heb 10. 26. is elsewhere called a willing sinning after the knowledge of the truth received, for which there is no sacrifice. But for all other sins the atonement now made hath been so largely spoken Verse 21. of, being for sins, transgressions and trespasses, as that the distinguishing of them by affirmative and negative precepts is over-curious and vain; sins of all sorts, whereof many were unknown, and for which no sacrifice had been before offered, by the sacrifices and rites of this day were all done away; and such as for which particular or general offerings had been made before, and so atonements had been made, the atonement of them all was now perfected. The Mystery. The sacrifices then and rites of this day are chiefly to be looked at, as most notably pointing out Christ, and the expiation of all our sins by him. By those sacrifices to speak properly, there was no purging of sin, but of outward Heb. 10. 3. legal uncleannesses: for the blood of bulls and goats cannot thus purge, Verse 1, 2. and their iterating often and particularly of these sacrifices once every year, is made an argument hereof, because if they had perfectly purged from sin, they should not have needed to have been any more then once onely offered. Christ Jesus then was the bullock and goat, with his blood expiating all sin to such as truly believe in him; and the faithful then living, by believing in his blood to be shed, were cleansed, when they thus sacrificed, as we now without all other sacrificing of fleshly things are cleansed by believing in it already shed for us. Christ was figured out by the High Priest, who alone did all the service of this day, washed so often, and put on linen garments, and entered into the holy place with incense and blood, and thus made atonement for the people, Sanctuary and Altar. For even so, he alone made a Esay 63. 1, 2, 3 perfect atonement for our sins, washed himself in innocency, being without all slain of sin, and put on the plain linen garments of humility, entered Heaven by his own blood, and is there always offering the incense of his intercession Heb. 9. Rom. 8. for us before God the Father: see this further illustrated, Rev. 8. 3, 4. And if it be true, which was noted before out of the rabbis, that the High Priest having put off his white garments, never put them on again; this did notably show, that Christ having left his humbled estate, now that he reigneth in Heavenly glory, shall never come in such a manner again, but with great majesty and Glory. The holy place, Tabernacle and Altar and people reconciled by blood shewed, that all things both in Heaven and in earth should be reconciled by the blood of Christ. Collos. 1. 20. The High Priests offering for himself first, and then for the people, shewed that the High Priest that then was, had no virtue in him to save, and therefore there must necessary come another, not after the order of Aaron, but of Melchisedeck. And yet for this he was herein a type of Christ, in that H●b. 9. hereby was shewed, that he must be without sin himself, that should save others from sin. Touching the scape-goat, he also was a notable figure of Christ in his bearing the sins of the people: for even so Christ did bear the sins of us all, and carried them away into a place cut off, as the word signifieth, Esay 53. or into a land inaccessible, as the Septuagint render it, because he is said to have been cut off, and whither I go, said he to his disciples, can ye not come. And in that there were two goats, one killed, the other saved alive, his two natures were hereby figured out, or by the sending of the one away far off, the coming of the Gospel to the Gentiles, according to some, might be set forth. And all this was done in our September answering to their seventh month in the latter end of the year, to show that in the declining age of the world Christ should suffer. And at this time every one must afflict his soul, to show that no benefit redoundeth to any by Christ, but to those that by Esay 53. 8. Matth. 5. 4. Acts 2. 37. Esay 58. Hesychius. mourning and contrition afflict themselves inwardly for their sins, and by true repentance turn therefrom. Hesychius drawing every particular to an Allegory, beginneth with the prohibition of going at all times into the holy place, saying, that hereby is forbidden rashly and lightly to dispute of the mysteries of the Deity, and to all others but Aaron, that is, those that are of more excellent understanding, to dispute hereof at all. And Aaron, that is, such must not go about this, but with a bullock and a ram, that is, with Christ set forth hereby, taking light from him, who hath revealed the will of the Father unto us, and they must put on these linen garments, the coat of justice, the breeches of chastity, the John 1. 18. mitre of wisdom, and the girdle of fortitude, and be baptized, set forth by washing: but baptizing must be first, or else these virtues are not acceptable to God. Then proceeding to the bullock to be taken by the Priest for his house, and to the goat for all the people, he saith, that by both these Christ was figured out; by the bullock which is a labouring beast, as he was a Sacrifice for the just, set forth by the house of the Priests; and by the goat which hath a stinking smell, as he was a Sacrifice for sinners; and a ram is also offered for a burnt-offering, to show that as we, for whom Christ sacrificed himself, must be mortified to sin, set forth in the sin-offerings: so we must rise up to newness of life, thus wholly offering up ourselves unto Ged, as S. Paul exhorteth. And whereas two goats must be taken, and lots cast, Rom. 12. 1. that one may be for the Lord, and another for a scape-goat; some, saith he, wickedly understand the scape-goat, as offered to the Devil, as if here it were appointed, that God should be sacrificed to, and the Devil also. But this wicked conceit is overthrown, because they are both set before the Lord, and the scape-goat after the killing of the other, was brought again, and set before the Lord, and over him confession of sins was made, &c. They were both then brought to the Lord, by the one Christs humanity, by the other his Deity, that died not, being set forth; and therefore prayers were made over him that was sent away alive, to show that by Christ living still after his death, his humanity was supported and quickened, and by him our prayers come up acceptably before God the Father. And the two goats had lots cast upon them, the whole disposition whereof is said to be from the Lord, to show that Christ came not by human election, but by the mere grace of God. Proverb. 16. Whereas the scape-goat is sent into a land cut off and not inhabited, which may seem not to agree to Christ going into heaven; it agreeth very well, because heaven is unaccessible by men, being in this cut off as it were, because there is no passing and repassing of men there, as in habitable places of the earth; and a desert where men come not, may aptly set forth the holy seat of God, because it is untainted by mens sins, as places where they dwell are not, and to this David alludeth, Psal. 63. 1. in describing the land where he sought God, to be dry and thirsty, as a wilderness. But both this and many other passages, whereof Hesychius is full, are misapplied by him, yet of these his Allegories the judicious Reader may make some good use, because all things here were certainly done mystically. And lastly, whereas v. 32. it is said, The Priest whom he shall anoint, shall do all this, Psal. 45. Christ, the anointed Son of the heavenly Father, was certainly pointed at, as being figured out by him, anointed to this office by his Father before his departing out of this World. CHAP. XVII. WHosoever killeth an ox or goat out of the camp or in the camp, and bringeth it Verse 3. not to the door of the tabernacle to offer, &c. blood shall be imputed to him. After provision made to keep the Priest within the compass of his duty in serving about the holy things of the Lord, now follow laws for all the people, that they might not offend about sacrifices: For all killing of any beasts is not here forbidden in their tents for their private use, but onely of beasts for sacrifice, these must be killed and offered no where else but at the tabernacle, as is explained, v. 8, 9. and is iterated, Deut. 12. 5, 6, 15, &c. and Chap. 14. 23. and Chap. 15. 19, 20. And this law is spoken by Moses to Aaron and his sons, and to the children of Israel, v. 2. because it concerned all the people, and the priests were to look unto it. Whereas it is said, He shall be guilty of blood, &c. it is meant, that his sin shall be as great as if he had shed unjustly the blood of man, and he shall die for it as a murderer; and according to this it is spoken, Esa. 66. 3. so also Sol. Jarchi, and the Targum Jonathan explain it, Solom jarchi. if he did but kill it, although he offered it not out of the tabernacle. And thus strict was the Lord herein, because he would by this teach, that no service is acceptable to him that is done out of Christ, who is the true tabernacle, Heb. 9. 11. Calvin. Hesychius. but abominable: so Calvin, and the cessation of this service in time to come, when the temple should be destroyed for ever, as Hesychius. It was shewed also, that no where but in his Church is God acceptably served: so Ainsworth, Ainsworth. alleging for this, 1 Tim. 3. 15. Revel. 21. 3. Ephes. 2. 20. Act. 2. 47. Whereas Samuel is said to have sacrificed elsewhere, as at Mizpeh, 1 Sam. 7. 6 in Gilgal, 1 Sam. 10. 8. in Bethlehem, 1 Sam. 16. 2, &c. and Manoah, judge. 13. this was by special direction from God, and by his dispensation, although they were not priests: Junius upon 1 Sam. 16. thinketh that this was onely a feast Junius. but no sacrifice properly so called, but I rest in the former resolution And for the reason of this sentence, he that killeth a beast elsewhere and not at the tabernacle shall be guilty of blood: Oleaster saith well, Man by sinning Oleaster. came into the danger of death, but the Lord in mercy accepted of the killing of a beast in his stead, but if he did it not in the place, and according to the manner by him appointed, death was still his due. That the children of Israel may bring the offerings which they offer in the open Verse 5. field unto the Lord to the door of the tabernacle, &c. Before this ordinance they offered their sacrifices, say the Hebrews, upon every high place, and that by Talmud Babyl. the ministry of the first-born, but when the tabernacle was set up, they might not offer in any other place, and not by any other but the priests, so that here is a restraint from the liberty by them formerly used, that they might no more offer unto Devils, as they had done then, v. 7. for to come all to one place, and to the same priests, well instructed in the service of the true God was a certain means to prevent such gross idolatries. Yet the Heathen, saith Maimony, might sacrifice to God in other places, and the priests might teach Maimony in Manseb haker-banoth. them how to offer, but no Israelite might offer elsewhere for them, but onely at the tabernacle, or assist them in their offering, because this law is given to the children of Israel. But it is to the Israelites, and to the strangers so journing amongst them, v. 8. they that lived in other countreys, might sacrifice Joh 1. 5. Job 42 8. there, as Job did. It is added, And offer them for peace-offerings to the Lord. Why for peace-offerings more then for burnt-offerings, or sacrifices for sin? To this some answer, because peace-offerings were most commonly offered, and were brought to testify their piety, and more cheerfully, because the owner had a part therein, and these being not of the most holy offerings, but Calvin. less holy, it was to be understood, if these must be brought to the door of the tabernacle, then much more the other most holy sacrifices. Others, by peace-offerings here understand all sacrifices, because they all tend to peace betwixt God and man, being before at difference for sin. I think that Radulphus. one kind, which was most commonly offered, was name, the rest being understood. Touching the sprinkling of the blood upon the altar by the Priest, &c. v. 6. Verse 6. see before, Chap. 3. 8. That they no more offer their sacrifices to Devils, &c. See the like speech, Verse 7. Deut. 32. 17. By Devils the Idols are meant, to whom they offered, as is explained, 1 Cor. 10. 20. and accordingly Jeroboams idols are called devils, 2 Chro. 11. 15. The word rendered devils, is {αβγδ}, rugged things like goats, because the Devil sometimes hath appeared thus; the Septuagint render it, vain things. To offering to Devils going a whoring after them is joined, because the people of God are married as it were unto him; and to offer to other gods is a dissolving of the marriage-knot, and sinning against the vow of marriage, which is whoredom. We may see here, howsoever some extenuate the sin of idolatry, yet it no better then the worshipping of the devil; and spiritual whoredom, and this is, when any image is worshipped, as is to be seen in Jeroboams calves. Here followeth a ratification of this law: If any either Israelite or stranger Verse 8, 9. so journing amongst them transgressed herein, he must be cut off. Of such strangers, see before, Chap. 16. 29. But by offering here Maimony saith, is to Maimony. be understood offering upon an altar; for if any man offered upon a ston or rock without, he was not guilty, because it is not Corban, unless it be offered upon an altar, he shall not therefore, saith he, die for this. Here is a charge against eating blood, cutting off being threatened to such Verse 10, 11 Verse 12, 13 as offend herein. Of this law, see before, Levit. 7. 26, 27. and Chap. 3. 17. but, as there blood of sacrifices was forbidden to be eaten, so here blood of any thing killed for their ordinary food; as also, Gen. 9. 4. As in all this a reverend esteem of the blood of Christ figured out by blood was aimed, so we may hence gather, that the ceremonial law keepeth men that still cleave unto it, from partaking of the blood of Christ, because, according to this law it Ainsworth. is denied to any to eat blood. If any man hunteth and catcheth beast or fowl, that may be eaten, he shall poure out Verse 13, 14 Maimony. the blood of it, and cover it with dust: for blood is the life, &c. This, say the rabbis, is to be understood onely, as it is spoken, the blood of clean beasts is to be covered, not of the unclean, which might not be eaten. Again, they say, that covering in the dust is a burying, and is to be done for honour of God, who hath commanded it, and with blessing God; and therefore it is to be covered not with the foot, which were a contempt, but with the hand or some instrument, Ezech. 24. 7, 8. Blood not covered is spoken of, as the cause of wrath from God. Further they note, that of every beast or fowl to be eaten, the blood must be let out, and no part of it must be eaten, till the life is quiter gone, that is, till it hath done trembling, something touching this, see 1 Sam. 14. 32. if any blood remained afterward in the intestines, it might be eaten, because it was not the blood, wherein the life stood, which onely was forbidden. If any man eateth that, which death, or is torn with beasts, he shall wash his Verse 15. clothes, and bathe himself, &c. Of this Law see before, Chap. 11. 39. 40. and Exod. 22. 31. but the rabbis distinguish it thus, Here is meant, that which Maimony of forbidden meats. is inclining to die through tearing or hurt otherwise, although it be not yet dead, because it is not orderly killed, and the blood let out by man, as is commanded, it may not be eaten. If it be an unclean beast or fowl, although it be killed, and the blood be let out, it may not be eaten, nor the untimely birth of a clean beast, nor any thing, before it be eight dayes old, Ex. 22. 30. Whereas the strangers within their gates are forbidden to eat it, as well as they, but Deut. 14. 21. it is allowed to be given to strangers; there by strangers are to be understood such as were not of their Religion, here such as were. For the mystery here; Hesychius understandeth by the wild beast or fowl The Mystery. Hesychius. taken in hunting, which might be eaten, such as fear God, whether they be secular or spiritual persons, but yet are unawares overtaken with sin, their blood, that is, their sins are to be butted in the dust, and not to be blazed abroad to their infamy, or to be reputed as crying sins, that cry for revenge, as blood spilled upon the ground, but not butted. And to this Job alludeth, Job 16. 18. when he saith, O earth, cover not thou my blood. Ainsworth by killing things taken in hunting understandeth such killings, as of which it was said to Acts 10. Peter, kill, and eat, viz. by converting; and the blood, that is, the old man in such must be butted. For things dying alone or torn, see the mysteries of the prohibiting them, Levit. 11. 9. and Exod. 22. 31. CHAP. XVIII. AFter the doings of the land of Egypt shall ye not do, nor of the land of Canaan, &c. Verse 3. In forbidding them to do like them of Egypt, or Canaan, he meaneth all heathens: for so Maimony saith, we may not walk in the statutes of the heathen, Maimony Treatise of Idolatry Chap. 11. nor be like unto them in hair or in apparel, &c. Levit. 19. 27. Chap 18. 3. and Chap. 20. 26. A man must not apparel himself with apparel peculiar to them, nor let the locks of his head grow like their locks, nor shave off the sides, leaving the hair in the midst, &c. Why Egypt is specially name, see Ezech. 20. 7, 8. Chap. 23. 8. and Canaan, Levit. 20. 23. In Egypt they had lived long, and had been already corrupted thereby: for it is noted of Isi● their goddesse, that she was married to her brother Osiris, and hereupon a Law was made in Egypt that it should be lawful for brother to mary with sister; and for other degrees here forbidden, the Arabians are said to have married onely with their kindred, the Persians with their daughters, and the Parthians, mothers with their sons. And the Canaanites coming of Cham were most corrupt by fleshly corruptions, giving themselves to all manner of uncleanness, and this by their living amongst them afterwards the Israelites should see, and therefore they are here warned against the manners of these two in special, and under these all heathens are meant, as Jer. 10. 2. These things are said to have been spoken to Moses, that he might speak Verse 1, 2. them to the children of Israel, that distinction, to Aaron and his sons, and the children of Israel, Chap 17. being left out, because these concerned Priests and people all alike, those the Priests one way, and the people another. For the words prefixed before these laws, I am the Lord your God, this is noted to Willet. be five times repeated in this chapter, to move them the more to the obedience of these laws both for the love of his being their God, and for the fear of him being their Lord. As if he had said, I am your God in a peculiar manner, having chosen you for my people above all other nations, and therefore I will in these things have you distinguished from them, and not like unto them, because they are abominations before me. So in special going after charmers and consulting with such as have familiar spirits, are forbidden, Deut. 18. 9, 10, 11, 12. as Hesychius noteth, and I am the Lord H●sy●hius. Verse 4. your God, is spoken again, vers. 4. and it is said, Thou shalt keep both my judgements and mine ordinances, bythis doubling of the same, to show, that there are laws of two Testaments, both which must be carefully observed to come to life. In commanding them to keep his Ordinances, he meaneth that they should keep his onely, and not follow either their own inventions; which Ainsworth. are taxed, Eccles. 7. 29. or to do the works of their own hands, as Jerem. 25. 6. or the Statutes of the Kings of Israel made without the commandement of the Lord, 2 King. 17. 8. for thus our Saviour Christ expoundeth this, Thou shalt serve him, Deut. 6. 13. Him onely shalt thou serve, Mat 4. 10. so Ainsworth. Ye shall therefore keep my Statutes and my judgements, which if a man do, be Verse 5. Tostatus Cajetan. shall live in them. Here by judgements and Statutes are not meant, as some expound, Ceremonials and Judicials, but all, yea even the moral laws, for thus the laws of the Old Testament are all spoken of, Gal. 3. 12. Rom. 10. 5. But seeing live is here propounded to such as keep the laws of God, why is this contradicted, Ezech. 20. 5. I gave them Statutes, that were not good, and judgements whereby they should not live? To this it is answered that the reason, why they could not by keeping these laws obtain life, was their own corruption, whereby they broke out into sin the more, the more they were hereby restrained from sinning, as Rom. 7. and therefore it is said to be impossible to the Law, as weak through the flesh. If any man could perfectly have kept these laws all his life-time without sinning, he should have lived R●m 8. 3. hereby, but seeing none could, Christ came and fulfilled them, and suffered for our sins, that we through him might attain to justification, and life by faith in his name. And seeing how full of sin we are by the Law we are thus taught to flee to Christ, for which it is said to be a Schoolmaster to bring us Gal. 3. 24. Origen. 〈…〉. Ol●ast●r. 〈…〉 us. C 〈…〉 Paraph 〈…〉. ●●l●● Jarchi. Hesy●hiu●. Luk 1● 28. Verse 6. unto him. For the living here spoken of, Which if a man do he shall live in them, it is not the temporal life and prosperity here, as some expound it, but everlasting life in the world to come, so the Chaldee, He shall live by them to eternal life. and Rab. Solomon Jarchi, in the world to come, so likewise Hesychius, and our Saviour Christ according to this saith, This do and live. This is the promise of the Old Testament; but in the New it is, relieve and live, Rom 10. 5, 9. None of you shall approach to any, that is near of kin to him to uncover their nakedness. For, none of you, Hebrew is man, man, a phrase common to set forth men of all sorts. For near of kin, is {αβγδ}, the remainder of his flesh, so called, because our kindred are part as it were of our own flesh. By aproaching near to uncover nakedness, having carnal copulation or knowledge is meant, according to this Abimelech is said not to have come near Sarah, Gen. 20 4. see the like also, Ezech. 18. 6. Esa. 8. 3. The rabbis will not onely have carnal copulation hereby forbidden, but also coming Maimony in Issu●e Biah. cap. 2●. near to embrace or kiss in lust, because this tendeth to the bringing on of uncovering the nakedness here forbidden: and likewise to make signs with hand or foot, as Prov. 6. 13. to sport with, or to gaze on her beauty: Maimony. And herein they teach divinely, and much like to that of Christ, Mat. 5. 28. uncovering nakedness, for uncovering the secret parts, is spoken of per euphemismum, that is, cleanliness of speech, saith Junius, for ever since the sin of Junius. our first parents there is in nature a shane to have these parts uncovered or spoken of, and therefore even in Barbarous conntreys where they go naked, they cover them. All unlawful copulations here forbidden, saith Maimony, are called nakednesses or incests; and vers. 17. these words, it is wickedness, the vulgar Latin rendereth, incestus est, incestus, saith Tostatus, quasi incastus in a most notorious manner: the Hebrew word is {αβγδ}, a wicked action, or abomination, as it is used, Ezech. 16. 43. The reason, why incestuous marriages are forbidden, seemeth to lye in the words of the precept, the remainder of his flesh. It is unnatural to be joined in carnal copulation with a mans Maimony Treatise of Wiv●s. Chap. 1. own flesh, although in the beginning it was not so for the necessity of those times. And therefore even the Heathen lead onely by the light of nature abhorred from many of these marriages, upon which it is touched, 1 Cor. 5. 1. Plutarc●. paral. cap. 52. as the Romans and the Tuscans, amongst whom they were punished with death. And some beasts utterly refusing to couple with their dams, show incestuous copulations to be against nature, as the camel, which cannot by any means be brought to cover her that brought him forth: and Aristotle telleth of one once, that being deceived by his keeper covering her with a cloth did this act, by and by perceiving it, he killed his keeper; and of an horse upon the like occasion, that cast himself down headlong from a rock. And Hermion in Eurypides saith, Every such is a barbarous generation, when the father lieth with the daughter, the son with the mother, or the brother with the sister. And the reason hereof is, because in nature ever since the fall of our first parents we hid our nakedness, that is, our secret parts, and are greatly Arist. bist. animal. lib 9 c. 47. Eurypid. {αβγδ}. Gen 9. 21, 25. ashamed that they should at any time be uncovered, from whence they are called Pudenda, and in Greek {αβγδ}, and the nakedness of our near kindred is, as it were, our own nakedness, and therefore it is a shameful thing to uncover it by carnally coupling with such, whether out of marriage, or in it; yea, in marriage it is much more horrible, because this is a profession, as it were of incest, and a cloaking of it with the holy ordinance of God. Again, by incestuous marriages one end of marriage is frustrated, which is the joining together of the more in love and unity, as both of nation with nation, and family with family, seeing where affinity is contracted, there is the more likelihood of drawing on affection, and holding them together in one that before were disjoined, seeing the name of father and mother, son and daughter, nephew and kinsman naturally stirreth up a good affection in the one to the other, and to such as belong unto them: and naturally men do desire to enlarge their kindred, and therefore must not return for propagation to the first principles, as by incest it is done. Moreover, by incestuous marriages is brought in a confusion, the former near relations in nature being hereby extinct, and the mother who is to be obeied and honoured by her son being made subject unto him, and the brother lord over the sister, betwixt whom and him in nature there is a parity. Lastly, by reason of their conversing together, if such marriages might be, a gap would lye open to much incontinency, account being made of a future marrying together to salue all again, whereas if these laws be duly observed, it is stopped up, and brother may the more securely converse with sister, and nephew with aunt, &c. because such certainly will not uncover the nakedness of one another. How even by the light of nature such marriages have been most anciently eschewed, we may gather from that speech of Abraham, being asked of Sarah when he came into Egypt, he said, she was his sister, and Gen. 12. hereupon Pharaoh took her to him, verily believing that if so, she could not then be his wife. But of her being his sister some way indeed, see Gen. 11. 29. and of the difference of the case then. But all these reasons notwithstanding, some there are, saith Calvin, that will have these laws to belong onely to the Calvin. Jews, as other of their Judicials, but he confuteth this well by the preface, vers. 1, 2, 3, 4, 5. made before these laws, wherein a charge is given again and again to keep them, and it is promised that in so doing they should live, which is not used to be done, but about moral and perpetual laws, which ever bind all nations. And the Apostle in speaking against one kind of incest, 1 Cor 5. 1. intimateth the continuance of the laws against all in force for ever. It is true indeed, he speaketh of nothing, but a mans taking his fathers wife, that is, his mother in law, but forsomuch as an aunt is as it were a mother, and an uncle a father, and a sister is as near as any of these, it must needs follow, that under that one all incestuous marriages forbidden by the laws of God are impugned. And therefore whoso dispenseth with any of these laws, as divers Popes of Rome have done, do but set themselves against God, and of this their intolerable insolency shall have judgement, neither can they by all their dispensings make that lawful which is sinful, but it shall be counted so still before the Lord, although it may hereby be coloured over amongst men. As that marriage of Emmanuel the King of Portugall by the Popes dispensation with two sisters, and of Katharine Qu. of England with two brethren, Arthur and Henry; and of Ferdinand King of Naples with his aunt; and of one of whom Autoninus writeth, who by the dispensation of Martin A tonin. p. 3. Tit. 1. c. 11. the fifth married his own sister, with whom he had before committed fornication, and of such as being before incestuously married in the time of their infidelity, that being converted to the faith were dispensed withall by Innocent the third. It is memorable that is related of Claudius the Emperour, that C. Gandemus Tit. de divort. he having married his niece Agrippina, and thereupon made a law, that it should be lawful for others to do the like, none would ever follow his example yet herein, but onely one bond-man, showing hereby that it was even against the law of nature to make such marriages, notwithstanding the ordinances of men. And hitherto of incestuous marriages in general: now follow the particular degrees forbidden both in consanguinity and in affinity. The nakedness of thy father, or the nakedness of thy mother shalt thou not uncover, Verse 7. Targum Jonathan. &c. There is some difficulty in these words: for if we shall with Targum Jonathan say, the first are spoken to a daughter, Thou shalt not uncover thy fathers nakedness, and the next to a son, this is improbable, because the fathers nakedness is no where else taken in this sense, but his wife is called his nakedness, vers. 8 and chap 20. 11. and the fathers brothers wife his nakednesle, Chap. 18. vers. 14. Yet Junius, Oleaster, and Cajetan, and Willet follow Iunius. Cajetan. Oleaster. this: but let them show me any thing spoken to a woman in all these laws, forbidding her to uncover the nakedness of a man, and I will subscribe unto them, and if they cannot, it is unreasonable to make this exposition here, for he uncovereth the nakedness that goeth in unto her, and not she to whom he goeth in, unless we shall say that this is singularly thus enacted with reference to Lots daughters, Genes. 20. 31. and therefore nothing is said more against the fathers going in to his own daughter in all that followeth. If with Vatablus and Ainsworth we expound it of another wife of the father, and not Vatablus. Ainsworth. mother to him that goeth in unto her, vers. 8. maketh against this, where this is expressly forbidden, and therefore it is improbable▪ that such a tautology should be committed to forbid the same sin twice together. By the nakedness of the father then, either that which was first said, or the mother is meant; and if so, the same thing is double forbidden in this double prohibition, that the son may be moved for reverence to his father, whose nakedness his mother is, and also for reverence to his mother, the more to abhor from this wickedness. And according to this Maimony saith, He that doth Maimony in Issurei Biah. Chap. 2. this is double guilty, once because she is his fathers nakedness, and another time because she is his mother; and the case is all one, his father being then alive or dead. What the punishments are for transgressing any of these laws, see Chap. 20. vers. 11, 12, &c. It is cutting off with death, and therefore such sins are with all care to be avoided. Semiramis a Queen of Babylon, a beastly woman, would needs have her own son Ninus, contrary to this law, Oros. lib. 1. c. 4. but he being moved with indignation at it slay her therefore, although to cover her wickedness she made a law, that others might do the like. Of daughters coupling with their own fathers, there have been many examples amongst the brutish Heathen. Cynaras had Smyrna his own daughter in this kind; Hoemon, Rhodope; Nyctoeus. Nyctemane; Clymenus, Epiraste, &c. The nakedness of thy fathers wife thou shalt not uncover, &c. that is, of any Verse 8. other wife which he hath besides thy mother, mother, as Reuben did, and was therefore dis-inherited, Gen. 49. 4. and as Absalom did by his father Davids concubines. 2 Sam. 16. 22. Theseus an heathen man did so abhor from this, that he pulled his son Hippolytus in pieces with horses for suspicion of his incontinency with Phoedra, his wife, when as it was but her accusation onely, because hippolytus would not yield to her lust. Caracalla an Emperour is said to have sinned thus with his step-mother, and Antiochus with the wife of Solencus his father, being first sick for the love of her, and his father therefore yielding her unto him. But the rabbis note well that there be four, with whom a man may not be joined in any case, the fathers wife, the sons wife, the brothers wife, except as Deut. 25. 5. and the fathers brothers wife, and if the husband be alive, he Maimony. that sinneth with any such is double guilty, and if he be dead, it is unlawful to mary any such for ever. The nakedness of thy sister, the daughter of thy father, or of thy mother, &c. Verse 9. Chaldee Paraphrast. Targum Jonathan. Here is further added, born at home, or born abroad; that is, saith the Chaldee, and Targum Jonathan begotten by the father of another woman, or begotten by another man of thy mother: and Maimony yet to make it more plain, in wedlock or out of wedlock by fornication, she is yet thy sister, and it is a nakedness not to be uncovered by thee. And if the daughter, either of thy father or of thy mother be forbidden thee, saith Augustine, then much more August. quoest. 59. in Levit. Herodot l●b 3. Plutarch paral. c. 52. the daughter of them both. And yet amongst the Egyptians whose manners they are forbidden specially to follow, it is noted that Ptolomie Philadelphus married his sister Arsinoe, and likewise Soter and Philopater took to wives their own sister. Herodotus saith also of Cambyses the King of Persia, that loving his younger sister, he asked the Judges, whether there were any law against his marrying of her? they answered, that they knew none, but that it was lawful for the Kings of Persia to do what they listed. But amongst the Romans they were put to death for such marriages. The nakedness of thy sons daughter or of thy daughters daughter, &c. From hence Verse 10. Maimony in Issurei Biah. Maimony gathereth, as Augustine did before, that if the daughters daughter be forbidden, then much more a mans own daughter, although this be not name. And this law, some think, must be understood with an & coetera, as if the meaning were, that all marriages in the line descending should be unlawful in infinitum, so that if Adam were now alive, he could no where have Sco●us. Durandus. Richardus Junius. Isidor. Lopez. Bellarmine. Lorinus. a wife, because he is a common father to all, and all women are his daughters, and this indeed is a good reason: yet Isidore thinketh, that onely the degrees name are unlawful and no more, because in going on consanguinity weareth out: so likewise Cajetan and Lorinus. Some dispute whether a man might not mary his daughter or daughters daughter, &c. if there were no more women to be had? and resolve it affirmatively from the example of Lots daughters, but of that see before in their history, and whatsoever they conceived, God never suffered the world, no not when he drowned it, to be brought to this straight, intimating hereby, that such marriages are of all others most unnatural and contrary to his laws. The nakedness of thy fathers wives daughter begotten of thy father, &c. It may Verse 11. seem strange, that the Lord not intending here to forbid marrying with a fathers wives daughter begotten by another man, should institute his law thus, and not thy fathers daughter by another wife: but this is done, as the rabbis note, to intimate a double guiltiness in him that doth thus 1 Because Maimony in Issurci Biah, c. 2. she is his sister: and 2 His fathers wives daughter, and not his daughter by another woman begotten in fornication, wherein there is but a single guiltiness. Maimony. If it be demanded how this law differeth from that, v. 9. Augustine, Lyranus, and Cajetan anwer, that it is a repetition or further August. Lyranus. Cajetan. explanation of that law, there being need for the commonness of this sin to inculcate the same law again. Osiander, that the daughter both of thy father and mother is meant, because this hath not been hitherto spoken of; Junius, that a kinswoman or grandchild by the father is meant here. Junii analysi. But neither of all these rightly; not the last, for the word is Modoleth, begotten of the father, so as a grandchild is not, nor the second, because if so, she should have been called his mother, and there is least probability of the first, that the Lord using such brevity here should repeat the same law twice, or explain it a verse after another coming between. More probably, v. 9. a daughter gotten in fornication is meant here in wedlock: thus also Lyranus, as by another way resolveth it, and therefore it is said there, at home or abroad, onely; here, thy fathers wives daughter begotten by him. The nakedness of thy fathers sister, &c. Here and in the next verse marrying Verse 12. with the fathers or mothers sister, which is an aunt, is forbidden, and because the niece is in the same degree to her Uncle, that the Nephew is to the Aunt, under this that marriage also is forbidden; so Calvin and Tostatus, for the Calvin. Tostatus. reason, she is thy fathers near kinswoman, holdeth as well to the niece marrying the Uncle, as to the Nephew marrying the Aunt; as the Aunt is as it were a mother to her Nephew, so the Uncle is as a father to his niece, saith Brentius. Brentius, wherefore in both cases marrying is alike to be abhorred as monstrous and unnatural. For Amrams marrying his Aunt, Exod 6. see what is to be thought of that there. The nakedness of thy fathers brother, that is, as in the next words is explained, Verse 14. Thou shalt not approach unto his wife, for she is called his nakedness, because man and wife are one flesh, so the fathers nakedness was expounded before, v. 7. But if the daughters marrying with the father be forbidden, as some hold, v. 7. by the same reason the nieces marrying with her Uncle is forbidden here, and so there is not onely a law by consequence, but an express law against it. The nakedness of thy sons wife, &c. Upon this law some think, that Absalom having gone in to his father Davids Concubines, he returning, shut them Verse 15. Larantto. Hugo. Capitan. Verse 16. Radu phus Blese●s. Borrhaeus. up, and would know them no more, because by going in unto them, the son had now made them as it were his wives. The nakedness of thy brothers wife, &c. Some understand this, as if it were meant during his life, because Deut. 25. 5. after his death her brother might mary her, if he died without issue to raise up seed unto him, and therefore they say, Herod was reproved by John the Baptist for marrying his brothers wife, he being yet alive,& having put her away. But this is an exposition contrary to the sense of all the like laws, for they do not onely forbid such marriages, the man being yet alive, but dead, because the consanguinity or affinity yet death not. And one may not take any other mans wife, he being yet alive, seeing this were adultery, and for a near kinsmans wife, although she be divorced, she is a near kinswoman, and may not be married. Others therefore take that Deut. 25. to be an exception to this law, as if it had been said, the nakedness Junius. Pelican. Osiander. Tostatus. Oleaster, &c. Gen 38. of thy brothers wife thou shalt not uncover, but onely in case that he death without issue. For thus both Judah before the law gave Tamar his son Er his wife, when he was dead, to his son Onan, and he being dead, promised afterwards to match her to his third son Shelah, and after the law Naomi, when her two sons were dead, spake unto Ruth, her daughter in law, and her Ruth 1. sister: Have I any more sons in my womb that they should be husbands to you? alluding, to that law, Deut. 25. 5. and Matth. 22. it is said of seven brethren, that each one of them after another took one woman, according to that law, to wife. But against this Calvin argueth thus, If this were so, God Calvin. should be contrary to himself, sometime allowing that which before he condemned as an abomination, and touching Judah, he saith, he went according to the custom of those times, but in so doing he erred from the right way. Wherefore he expoundeth that, Deut. 25. 5. of a kinsman, an uncles or aunts son, or some other so far remote, as that without incest he might mary the relict of his kinsman, as is exemplified in Boaz, no brother, but a kinsman taking Ruth to wife. To this of Calvin I answer, that God by making one exception to a general law is not against himself, for in forbidding to mary a brothers wife, his drift is, that he should not do such a thing to his ignominy, intimated in these words, It is thy brothers nakedness; for his honour, and to uphold his family ready to fade by his dying without issue he forbiddeth it not: here necessity requireth a dispensing with laws in this kind, as at the first brothers and sisters were through necessity enforced to mary together, because otherwise mankind could not have been increased. And although by a brother, a kinsman is sometimes understood, yet the experience of examples commemorated concurring with this law, for a brother properly understood sheweth, that we ought not to flee here to any secondary acception of this word brother. And thus the Hebrews also understand it, of a brother by the fathers side, by whom the inheritance cometh, and not by the mother; and therefore it is not any brothers wife, whom that exception concerneth, but the first-born or eldest; and the next brother, seemeth to be meant, who is single, because Deut. 25. 5. it is said, brethren dwelling together, but if there be no such brother, say the Hebrews, then a kinsman, called also a brother, is to do this office, as Boaz to Ruth. For the reasons of that exception, they are by Fonseca summed up four. First, that families in Israel might not perish. Fonseca. Secondly, that the relict might be comforted. Thirdly, that the brother dying might have some comfort herein. Fourthly, that the memory of the just might not perish. But the chief reason, as I take it, was, that the first-born might still always live in his posterity, to figure out the eternity of Christ, the first-born amongst many brethren, so that he being now come, that law holdeth no longer, neither may a brother in any case take a brothers wife, which is now incestuous, whatsoever the case is. The nakedness of a woman, and her daughter, or sons daughter, or her daughters Verse 17. Maimony in Issurei Biah, daughter, &c. Upon this law the rabbis say, that when a man hath married a wife, there are six women with whom he cometh now to have such affinity; that he may never mary with any of them, three here name, and her mother, mothers mother, and fathers mother necessary understood. This is such a sin, as that singularly it is here said to be {αβγδ} incestus, or abomination, as was touched before, and they that sin thus must be burnt, Levit. 20. 14. Neither shalt thou take a wife to her sister, to vex her, &c. By the equity of that Verse 18. law, v. 16. whereby a woman may not mary with her husbands brother, it is unlawful for her husband to mary with her sister, but here specially, because of Jacobs taking two sisters sometime, which was a cause of so much vexation and disquiet betwixt them, he is forbidden to take her during his wives life, to vex her; not that he may mary her after his wifes death: For from that which is written, saith Basil, we may not rashly gather that which Basil. Epist. ad Diodorum. is not written, because it is written, that during her life, thou mayest not take her, therefore after her death thou maiest take her, as a man may not gather from this, Joseph knew her not till she had brought forth her first-born Matth. 1. son, therefore he knew her after. For if a man may not mary his own sister at any time, he may not at any time mary his wives sister, seeing as the same reason is against marrying the wifes mother or daughter, that is, against marrying thine own mother or daughter; so it is against marrying thy wifes sister, that is, against marrying thine own sister, for in all these the rights of cognation or kindred are the same. And Beza likewise, there is an Emphasis Beza lib. de repub. in saying, during her life, to vex her, in allusion to Jacob, and not an allowing to mary her after. Yet Calvin by sister understanding a kinswoman, saith, Calvin. that it is here forbidden to mary with a kinswoman so far remote, as that otherwise a man may mary her, but onely for vexing his wife whilst she liveth he must flee such marrying, afterwards he may take her to wife. But Junius by sister understandeth any other woman, as if here were a law against Junius. having two wives together, both because the words, Ishah el Acothah, a wife to her sister, are put, Ezech. 1. 9. for one to another, and likewise, Gen. 26. 31. Exod. 26. 3. and because if here be not a law against Polygamy there is none in all the Book of God, which yet we are sure is against the first institution, for one woman onely was made for one man, to which respect is had, Mal. 2. 15. And lastly, because the reason here used, to vex her, holdeth to any second wife as well as to a sister, as we may see in the example of Hannah and 1 Sam. 1. Peninnah, the two wives of Elkanah; and because if Polygamy be not here forbidden, nothing in effect is said, forsomuch as by the equity of a former law, v. 16. to mary a wives sister is forbidden, and the limitation of the time during her life, seemeth to intimate one spoken of here with whom a man may mary after his wives death. Upon these reasons I find that many are swayed by Junius, as Ainsworth and Willet, &c. as myself have also been in Maimony. my catechism. Yet the Hebrews understand her next sister in blood, whether by her father or her mother, begotten in marriage or in fornication. And if they had understood it otherwise, as being against Polygamy, they would not certainly have done contrary so commonly as they did, yea the holiest and the most famous men amongst them. But of their Polygamies I have said something in my catechism, Command. 7. And if it be granted, that this is no law against Polygamy, yet from other grounds before spoken 1 Cor 7. 1. of it appeareth, that it was never lawful, or if it were, as some hold in those dayes, yet it is not now under the Gospel, because no further liberty is now given, but for every man to have his own wife, not wives; and every woman her own husband, not husbands, that being enjoined here, which was long ago pointed at in Gods making but one and one. And therefore the practise of the Turks in taking each man more wives is abominable, and of those in the Magors country, where they are said to have but one wife in a family amongst all the brethren, and if any presume to do so amongst us, it is well enacted, that he shall be put to death, as a professed adulterer, and a justifier of so foul a sin. And let no man pled the example of Theodosius here, who took unto his wife Eudoxia another Justina upon his wifes urging him, and thereupon made a law, that it should be worshipful for others to do the like, for even the best have had their imperfections, and haply he erred thus for want of better information, this point being not so thoroughly considered of in these dayes. And hitherto of the degrees of kindred forbidden, if any man shall extend them further, making any degree beyond these unlawful, or dispensing with any of these, that marriages may be made, or stand by such despensings, notwithstanding the express Word of God to the contrary, he shall be judged, as adding to or taking away from the Word of God: wherefore Leut. 4 2. the council of Trent hath done very presumptuously in extending decrees council. Trident. Ses. 24. c. 3. Bellar. Trident. Sess. 24 c 3. against marrying with kindred by consanguinity to the seventh degree, and the Popish Canons, which make affinity spiritual by baptism and confirmation between Godfathers and Godmothers together, as Bellarmine sheweth. Again the same trent-council decreeth, that the Church can dispense with some of the degrees prohibited, Levit. 18. because they are judicials of Moses. Bellar. lib. 1. de matrimon. c. 24. Danian. Agoes confess. sid. Judo●um oct. 43. Conc. Worm. e. 32. usque dum generatio recordatur. Or marrying more Wives successively. Zona●. in lo. Hieron. in Jovinian. Epist. 11. But they have been already proved to be according to the Law of nature, and confirmed in the New Testament, and therefore as morals. But for prohibiting marriages to the seven degree are the ethiopic Churches also, and in a council at worms it was decreed, that no Christian should mary with his kindred as long any remembrance of kindred lasted; but these are excesses, beyond that which is written, and therefore dangerous. Others again there have been, that have taught it unlawful to mary more wives successively, as one being dead to take another, as Tertullian and Novatus, and Nicolas Bishop of Constantinople, who censured lo the Emperour because he had married the fourth wife successively. And Jerom inveighed much against second marriages, calling them honesta adulteria. And in disgrace hereof he telleth of a couple, that married together in Rome, whereof the one, that is, the woman had then had 21 husbands, and the man 20 Wives, and therefore he out-living her and marrying again, a great triumph was made by the young gallants of Rome, because the man had now gotten the victory. Indeed to be so carried by the flesh, as to pass on suddenly from one marriage to another so soon as the husband or wife is dead, if it be but to the taking of the second or third, standeth not with Christian modesty, and therefore more continency is to be ensued by every one, but for any simply to condemn the marrying of another, when the first is dead, is to take from the Word of God, Rom. 7. 1. &c. 1 Cor. 7. Touching the marrying of brothers or sisters children together, although this be not The marrying of Co●●n▪ german● together. Ambros Epist. 66. August. de Civit. lib. 15. c. 16. Quis dubitat, honestiùs hoc tempore prohita esse con●obrinarum con●ubia. Willet. confess. Saxon. artic. 18. Calvin. expressly forbidden, whereupon it may seem not unlawful; yet many councils have decreed against it, as council. Agathens. c. 61. Epannens. c. 30. Aurelianens. 3. c. 10. Antisiodor. c. 31. Arelatens. c. 11. Ambrose to Paternus, dissuading him from marrying his son and niece together saith, It is against the Law of God. Augustine, although he saith not so, yet he hath these words, Who doubteth, but that the marriages of cousin Germans are more honestly forbidden in these times? Theodosins made a Law against it, which Ambrose also urgeth, and saith, These marriages are forbidden in nature. And wills goeth yet further, affirming that all Churches in Christendom are against these marriages, for the rules of the Canon Law touching marriages are allowed by the reformed Churches. And Calvin, that speaketh most favourably herein, saith, that they are inconvenient, because by long use and custom they have been interdicted, and a regard must be had of giving offence. Reasons against this marrying are 1 As far degrees are forbidden in other cases, as of marrying with the Uncles wife, and how much further is the Uncles daughter, then the Uncles wife? 2 A mans daughter is his nakedness, as vers. 10. and the nakedness of thy Uncle thou mayst not uncover, v. 14. it is there indeed expounded of his wife, but she is one of his nakednesses, and by vers. 10. we may gather, that his daughter is another, for the daughter is as the fathers own flesh. 3 The general prohibi●●●n, vers. 6. None shall come near any of his near kindred, maketh against such marriages, seeing cousin, Germans are most near, being as it were brothers and sisters, as in the Hebrew phrase they are commonly called. Lastly, The uncles marrying the niece. Cajetan. Lorinus. Judges 1. 33. Joshua 14. 6. for the marrying of the Uncle with the niece, although it hath been shewed to be unlawful, yet the Romanists approve it, as Cajetan, Lorinus, &c. and it is commonly practised betwixt the Kings of Spain and the house of Austria, and Othoniels example is urged, who married his brother Calebs daughter. But Caleb was not brother German to Othaniel, but he is called his brother, because they two were brothers children. Here approaching to a woman in her disease is forbidden, and adultery Verse 19, 20 with another mans wife: of the first of which see before, Chap. 12. and 15. and of the other upon the seven Commandement. For the punishment of both these, see Chap. 20. 10, 18. And by this Law the womans own husband is forbidden at this time to approach unto her. But before I proceed any further, I will show, to what mystery the laws against marriages with kindred are drawn by Hesychius. In that the Lord saith twice in way of preface to these laws, I am the Lord thy God, hereby is intimated, that they have a double understanding. Wherefore besides the sense already given, here it is The Mystery of the Marriages forbidden. Hesychius. Gal. 6. 1. mystically forbidden to uncover the shane of any, that be near unto us by divulging their sins, because we must rather restore them that are fallen by the spirit of meekness, and to do otherwise is with Ham to uncover our fathers nakedness, or to mock at it. And there be ten degrees nominated, to intimate the ten Commandements, all which he breaketh, that speaketh of his sins that is near to him to his shane, because this is against love, and love is the fulfilling of the Law. And in particular the forbidding of marrying a woman and her sister during her life, is mystically a forbidding of joining to judaism Christianity; the Law of Ceremonies must be dead to all that will embrace the Christian Religion rightly. Thou shalt not let any of thy seed to pass through the fire to Molech, &c. The Verse 21. word Molech, or Moloch, Amos. 5. 26. or Milcom, 1 King. 11. 5, 7. seemeth to come of Melech signifying a King, and the Septuagint render it {αβγδ}, a Prince. It was the Idol of the Ammonites, to the worshipping of which the Israelites fell afterwards, notwithstanding this prohibition, as they are charged in the places before name. Some think it was the image of Mercury, the messenger of the gods, some of Saturne, the highest of the Planets; some of Jupiter, and some of the Sun, which is the king of the Planets, upon which I have touched, Act. 7. 43. It was the same most probably, which is also called Baal, so often spoken of, for to Baal they offered their children, Jer. 19, 5. c. 7. 31. c. 32. 35. It was an image with a ston in the forehead of it, like a Star, whereupon Amos speaketh of a Star, that they worshipped. In an Hebrew Comment called Jalcut upon Jer. 7. it is thus described: It had Jalcut. R. Solom. saith, this image was o● brass standing without the gates of Jerusalem in the valley of Hinnom. Jeremy 19. 5. the face of a bullock, and the hands of a man opened to receive somewhat, and within it was hollow, and under the hollow of it fire was put, till it was made burning hot, then the Priest took the son offered, and put him into his hands, and that the cry of him burning there might not be heard, they did beat up tabers, and thereupon the place where this idol stood, was called Tophet from toph a taber. For whereas all other idols were set up in the City, this stood without in Tophet in the valley of Benhinnom. And to Molechs Temple there were seven chapels, into the first of which he came that brought a dove for an offering, into the second he that brought a Lamb, into the third he that brought a ram, into the fourth a calf, into the fifth a bullock, into the sixth an ox, and into the seventh he that brought his son. That whereby they were moved to this, was a superstitious opinion, that they and all the rest of their children should prosper the better, if they sacrificed one thus. And not onely the Ammonites did thus offer their children to idols, but the Carthaginians sacrificed the best of their sons to Saturn, and the Phoenicians Diodo Sicul. l●● 20. Euseb. de praepa●●t. Evang. l. 4 V 〈…〉 in Augu●●. ●ivit. l. 7. c 27. Gen. ●2. did likewise. And amongst the Africans there was an im●●e of brass made to Saturn, to whom they burnt their children, and Ludovicus Vives, that receiveth this, saith, in his time there was an image in an iceland duly discovered, to which they did likewise human sacrifices, and to this it is alluded, Mich. 6. 7. The Devil that delighteth in bloodshed, being a murderer from the beginning, taught them to abuse that place touching Abrahams being commanded to offer up his son Isaac in sacrifice, for a ground of this abominable and most bloody superstition. But here not burning, but causing their seed to pass through the fire is spoken of, and again, Deut. 18. 10. where for seed in way of explanation of this are sons and daughters, but burning of them is also spoken of, 2 Chron. 28. 3. Ierem. 7. 31. Ierem. 19. 5. Psal. 106 37, 38. And as some are said to have burned their sons and daughters, so some to have caused them to pass through the fire, 2 King. 11. 3. 2 King. 23. 10. Whereupon besides the burning of them in the hands of Molech before spoken of, the rabbis speak of another practise of some; yea they deny any such burning to have been to Molech, affirming, that such as burnt their children, burnt them to other idols, and to Molech they onely made them to pass through the fire, which was thus: The father brought his son to the priests, and Maimony Treatise o● Idolatry, Ch. 6. ●. 3. they put him into the fathers hand to led him through a great fire there kindled by them, and he lead him upon his feet through the midst of the flamme from one side to the other, which how it could be without burning yet I cannot see. Cajetan and others are wide here, who by seed understand not their Cajetan. children, but the seed of generation coming from them, for Moses himself expoundeth it, Deut. 18. 10. If it shall seem unfit to bring in this touching idolatry here; unless in such a sense it is very fit, saith Hesychius, that adultery Hesychius. being impugned before, now the spiritual adultery should be spoken against, which is idolatry, and by seed he mystically understandeth our thoughts and actions, which we must not give to idolatry by covetousness. Neither shalt thou profane the name of thy God. As the name of God is sanctified by suffering death rather then going from God to idols, as by Ananias, Azarias, and Misael, so it is said to be profaned, when for fear of death any go from him after idols; so Maimony. But profaning of the Maimony. ●o●●●●us. Lyranus. Name of God is put here for any abusing of the Word or service instituted by God to the honour of his name, to idolatry, and therefore this clause is properly added here after the idolatry with Molech forbidden, but Hesychius Hesychius. Rom. ● 24. applieth it generally to all the laws hitherto set down in this Chapter, and indeed by such wickedness amongst his people Gods Name is blasphemed, but it doth more properly belong to this particular law against idolatry. Thou shalt not lye with mankind as with womankinde. This was the sin of Verse 22. Sodom, Gen. 19. and excludeth out of the Kingdom of heaven, 1 Cor. 6. 9, 10. a sin coming from a reprobate sense, Rom. 1. and to be punished with stoning to death, Levit. 20. 13. And yet many of the heathen followed it, yea the wisest amongst them, as Socrates, Solon, Zeno, Minos, Radamanthus, and Emperours, Willet. Rupertus. Gen 37. Jud. Epist. v. 7. Lorinus. Decalva●us opp●o●rio poteat,& o●mium sputamentis, publicè ve●b●r●tur,& vinculis arctetur fe●re is per 6 menses. Pa●a Pharisaizans. Nero, Vespasian, Caligula, Trajan, Vitellius, Julius, and Augustus Caesar, and Adrian, who made Antinous his Minion a god. Rupertus thinketh that herein lay the evil report of his brethren brought by Joseph to his father. Of this also red, 2 Machah. 4. 10. and this is said by judas to be a going after other flesh. Emstuosus a Bishop, saith Lorinus, to prevent such unnatural lusts, made this law, If any Clergy man or monk be found but kissing of young boyes, let him be made bald, and spit upon by all, and openly beaten and bound with iron chains six moneths. Thus he. But some of their holy Fathers of Rome contrariwise are reported to have been most notorious for this sin, and for tolerating it, as Paul 2. who subtilest he was in acting this sin, was killed of the Devil; and Iulius 3, who used Innocentius thus, and for a reward made him a cardinal, and Sixtus 4 allowed the Cardinals this pleasure for the three hot moneths of the year. Thou shalt not lye with any beast, &c. This is a most abominable sin, and yet Verse 23. such is the wickedness of men and women, as that some have offended this way, as Mahomet, who is said, being refused by a Saracen woman, to have lain with an ass; and the Hebrews say the like of Balaam with his ass; Plutarch Bonsin. lib. ●. Plutarch paral. writeth of a boy begotten by a man of a mere, and of a girl by a man of an ass, and Aelianus telleth the like of a man and a goat. Women also Aelianvar. hist. lib. 18 c. 10. have prostituted themselves to beasts, Aelianus telleth of an ape that got a child of a woman, and Olaus Magnus of a bare begetting a child of a woman, of whom a great family came in Denmark, called Ursi, &c. For the punishment, see Chap. 20. 16. and before, Exod. 22. 19. Defile not yourselves in any of these things, &c. By these things, the Hebrews Verse 24. understanding the degrees before prohibited, say, that by tradition they have learned, that 20 degrees more are forbidden by the like reason. 1 The mothers Maimony in Ishoth. c. 1. mother, and her mother, &c. without end. 2 The mothers fathers mother. 3 The fathers mother, and her mother without end. 4 His fathers fathers mother. 5 The wife of the fathers father, &c. without end 6 The wife of the mothers father. 7 The wife of the fathers brother. 8 The wife of the mothers brother. 9 His sons daughter in law, and her daughter without end. 10 His daughters daughter in law. 11 The daughter of his sons daughter. 12 The daughter of his sons son. 13 The daughter of his daughters daughter. 14 The daughter of his daughters son. 15 The daughter of his wives son. 16 The daughter of his wives daughters daughter. 17 The mother of his wives fathers mother. 18 The mother of his wives mothers father. 19 The mother of his wives mothers mother. 20 The mother of his wives fathers father. Thus Maimony, neither do others dissent here from, but hold, that in the line ascendent and descendent, that is, betwixt children, and fathers, and mothers marriages are unlawful in infinitum, in the lines collateral, as is expressly forbidden onely. Or by analogy in such degrees, as are forbidden to some, in the same they are forbidden to others. But by all these things, here not onely marriages prohibited are meant, but also other foul sins beforementioned also in this Chapter. For in all these the Nations are defiled, &c. The Lord here speaketh of the inhabitants of Canaan, as already cast out for defiling themselves in these things for the certainty of it, and hereby warneth his people, that they commit not the like abominations. And the land is defiled, and I do visit the iniquity thereof upon it, &c. As the inhabitants, Verse 25. so the land is said to be defiled, because in fleshly uncleannesses filthiness cometh forth in the land, and in idolatries there is pollution by images set up, as in murders by blood impiously spilled upon the ground: for these are the three sins chiefly, which are said any where to defile the land. And where such wickednesses are committed, the land is sick as it were of the inhabitants that do them, it reeleth as overburdened, and as a drunken man over-laden with wine which maketh him reel to and fro; finally, spueth so such a land spueth out the inhabitants, casteth them out, as being much eased, Esay 24. 20. when it is disburdened of them. And as the Canaanites were loathed and spewed out by that land for their sins, so were the Jews afterwards, 2 King. 17. 18. 2 Chron. 36. 21. Whereby we may see how odious sinners are, seeing the very senseless earth cannot brook them, but spueth them out. Here and forth on to the end of the Chapter the charge of keeping these Verse 26, 27 Verse 28, 29 Verse 30. laws is inculcated both by the Israelites and strangers amongst them, they being threatened with the like spewing out that transgressed, or cutting off, if they were but some particulars. CHAP. XIX. YE shall be holy, for I the Lord your God am holy. The Lord having hitherto Verse 2. Brentius. delivered sundry laws both in this Book and in Exod. now repeateth divers of them, adding some further explanation, and both for a conclusion of the foregoing laws against bodily uncleannesses, addeth these words, Be ye holy, as I am holy, and as a preparative to the laws to be further inculcated here. As the Lord our God is, so must we be both in body and soul, that we may be acceptable before him, and our holinesse standeth in refreining from the sins by his laws forbidden, which as filthiness make us impure, and in doing the good commanded. See the same urged before, Levit. 11. 44. 1 Pet. 1. 14, 15, 16. But such a pitch of holinesse is propounded, as we can by no means attain unto, that we might be humbled for our failings, and flee to Christ for perfect holinesse by faith alone. The Papists, saith Brentius, hereupon speak against marriage in spiritual persons, as if being married they could not be holy, and so fit to minister so near about the Lord: but they seem herein little to attend to this, that these words are not spoken to the priests, but to the Congregation of the children of Israel, so that by this reason marriage should be unlawful for all Christian people, which they would be ashamed to hold. Ye shall fear every man his mother and his father, and keep my Sabbaths, &c. The Verse 3. Maimony of Rebels, Chap. 6 rabbis note, that as we are commanded to honour God, Prov. 3. 9. and to fear God, Deut. 6. 13. and he that blasphemeth God is stoned to death, so we are commanded to honour father and mother, and to fear mother and father, and he that nurseth father or mother shall be stoned to death, Exod. 21. 17. to show, that these things are as much stood upon towards parents, as towards the Lord. But in speaking of honour, the father is name first; of fear, the mother, to show, that honour and fear are alike to be given unto them both. And to fear, is not to stand or sit in his place, or to oppose her words, or to carp at them, or to call him by his name, but always, whether he be alive or dead, to entitle him Sir, my Lord, or my Father; so Maimony, and certainly all due reverence is here meant, and that not only outward, but inward of the heart. Some say the mother is placed first, because commonly Vatablus. Oleaster. Lorinus. least feared, and some because the child is first under the mother, and therefore according to that the mother is first name, as under whose government the child first is. But why is this charge given here? Answ. It cometh most aptly in after the laws against incest, Chap. 18. because by incest it is most transgressed against the reverence due to parents. But here is together added another precept, keep my Sabbaths, why is this so? Some say, because parents instructed their children chiefly upon the Sabbaths. Some P●l●c●●. Calvin. that the placing of this charge touching Sabbaths here is with reference to that which followeth, containing precepts about the worship of God, because this onely is to be attended upon the Lords Sabbaths. Lastly, some respecting that which followeth also, because divers sins are forbidden, H●sy●hius. that the Lord in giving a charge of his Sabbaths, and then forbidding these sins, intimated, that the true Sabbath-keeping is to rest from sin, the work of the flesh. By Sabbaths are meant the seventh day, and others, Exod. 23. and Levit. 16. for which he speaketh in the plural number. Turn not to idols, neither make any melted gods, &c. For idols Hebr. is Elilim, Verse 4. things of nought, as the word is used, Job 13. 4. Jerem. 14. 14. Esa. 2. 20. And according to this the Apostle saith, An idol is nothing. Of this see before, Exod. 20. 23. In that it is said, Turn not, the rabbis note, that it is unlawful 1 Cor. 8. 4. Maimony of Idolatry, Ch 2▪ to look attentively upon an image; and they say further, that as idolatry, so to entertain a thought in the heart contrary to any fundamental point of the Law is here forbidden. And they are aptly forbidden to turn to idols, because they had served them before. If ye offer a sacrifice of peace-offerings to the Lord, ye shall offer it at your own Verse 5. will, &c. The words translated, at your own will, may otherwise be rendered, for your favourable acceptation, as Solomon Jarchi noteth, and Cazchuni following Sol. jarchi. Cazchuni. the former, alloweth of this also, and if thus, then the meaning is, offer and eat it so, as that ye may be favourably accepted, if otherwise then the meaning is, offer it willingly as your heart moveth you, and not being drawn on by others for shane, because ye see them do thus, but it cometh grudgingly from you; what peace-offerings are here meant, which must be eaten Verse 6. before the third day, see before, Levit. 7. 18, 19. where both the reason of this charge is laid down, and why it must be burnt that remained to the third day. Touching the punishment of him that transgressed herein, he should not be accepted, this act of his should be abominable, and he should bear his Verse 7, 8. iniquity, all this is also added, Levit. 7. 19. But here further it is said, that he should be cut off, which was before wanting, and therefore to set down the Lyranus. punishment, the same Law is here again repeated. And when ye reap your harvest, thou shalt not wholly reap the corners of thy Verse 9. field, &c. This is onely a general precept for the good of the poor, but how much in each field must be left, and what is to be done if none be left, &c. is not here determined; but the rabbis speak well hereupon thus, If any be left standing at the end of the field, although it be but one ear, the Law is fulfilled, but it hath been thought fit by them, that the sixtieth part be left at the least, and if the field be little, because this will be too small a matter for many poor to come together for, they would have more left, and so in other fields, as Gods blessing upon the crop hath been the more, and the poor who are to gather it, are the more. Again, they say, that it must not be left in one field for two, but a corner in the end of each field must be left. 3 If divers grains be sown in one field, then there must be one corn of each grain left, but not for having two threshing-floors in the same field, where onely one kind of grain groweth. 4 They set three times of the day, in which the poor should come for their corner, either in the morning, at midday, or at the hour of the evening-sacrifice, and the corner is always at the end of the field, that the poor may know when and wither to come, and if any come at other times, they are not suffered to gather till the hour appointed, that all might partake alike. 5 If any man reaped his corn and left Maimony in Mattanoth gnanijim, Ch. 1. none, he must part out some for the poor in the sheaf, or being ground, in bread, and if fire burnt it before this parting, he must be beaten, because he had transgressed the Law. Neither shalt thou gather the gleanings of thy harvest, that is, the ears of corn which fall away in the reaping, as the Septuagint render it. But here the rabbis limit it thus, if it be but an ear or two that fall together, it is gleaning for the poor, and the owner may not gather it; but if three ears, it is the owners, and if any ear be left standing, unless it standeth so high and so near to the standing-corn, as that it may be reaped together, it must not be gathered, but if so, it may. If the owners corn be scattered by the wind amongst the gleanings, it is estimated how much was for the gleaning, and the other being taken away again, that is left for the poor. If any left no gleanings, the same order was observed that was about the corners of the fields. The Vulgar latin for these words, Thou shalt not wholly reap the corners, have these, Thou shalt not shear it down to the ground, as if Vulg. Latin. the straw were appointed to be left in part for the poor, but erroneously, because it is not the straw, but the corn, which God would have left for the poor. Besides the corners and gleanings spoken of here, and Levit. 23. 2. that which is forgotten and left behind also is spoken of as belonging to the poor, Deut. 24. 19. and Deut. 23. 24. there is a law for a man to go into a vineyard, or corn-field of his neighbour, and to eat his fill, but not to carry any away. And alike law was made by Justinian, that he which went into Justinian. Lex Justic. T 4. l 9. his neighbours vineyard or orchard should be free, but if to steal and carry away, he should be beaten, and have his garments taken from him. From this law it is to be excepted, which is here set down touching the gleanings and corners left, which might be carried away. By the equity of this law it appeareth, that the poor should partake with the rich in their harvest, as they do every where at this day, although not fully according to this judicial law of the Jews, which tieth not other nations, but onely in the equity thereof. It is an injury then in any to keep out the poor, and not to suffer them to glean in their fields, and if the poor abuse this liberty, where it is granted them, to stealing, they are worthy to be well punished for it. The examples of Pisistratus and Cimon herein were singular, for they had no keepers for their orchards and fields. And Pericles would have all men to have free access Th●op●mpus l. 21. Plutarch. in ●e●icli. to partake of his fruits: And Anaxagoras left one pasture for other mens cattle to feed upon. O what goodness and charity was here in Heathen men, for the condemning of the churlish and hard-hearted now! Thou shalt not glean thy vineyard, nor gather every grape, but leave them Verse 10. for the poor, the stranger, &c. For these words, Thou shalt not glean thy vineyard, Hebr. is {αβγδ}: Thou shalt not gather the single grapes, for {αβγδ}, are single grapes, Esa. 24. 13. Obad. vers. 5. and not clusters, which are set forth by another word, Mich. 7. 1. and for these words, nor gather every grape, Hebr. {αβγδ}, Thou shalt not gather the grapes that are broken off. The Chaldee rendereth it, Nithra, berries broken off, and the Septuagint, Rogas, of the like signification. The Hebrews describe the single grapes thus, they are little clusters with grapes not joined one upon another, but dissevered, so that they touch not, being called {αβγδ}, by a diminutive, because they are to other clusters, as a child is to a man, and all single berries are meant hereby, so that if a vineyard beareth none but such, they all belong Maimony in Mattamoth, Guan. c 4. to the poor. But if a branch with a cluster hath single grapes on the top, so that they are gathered together with the cluster, they are the owners. And for the grapes broken off, they say one or two onely falling off are meant, and if three fall together, the owner may take them, but not if they fall to the ground, although it be half a cluster, or an whole cluster, neither may he hold a basket under to receive them, for this were to rob the poor; so that it seemeth, that their falling may be prevented onely with their hands, and not otherwise. But these, as that before of three ears of corn falling together, are curiosities of the rabbis. Deut. 24. 20. besides these laws about corn-fields and vineyards, it is ordained, that the Olive-tree must not be beaten twice over, but some must be left for the poor. From hence the Hebrewes also gather, that not onely of these increases nominated, but of al other growing things, that grow out of the ground yielding sustenance for mans life, the Lord would have some left for the poor, as of Almonds, Nuts, Pomegranates and Dates, &c. and onions and garlic, &c. because they are as harvest, and are gathered and brought in for provision, a corner must be left, but not of herbs, which are not thus used. And therefore summing up the parts of the poor, they say, they must have four from the vineyard, the single grapes, the broken off, the corner, and that which was forgotten; three from the field of corn, the gleanings, the corner, and the forgotten; and two from trees, the corner and the forgotten But because it is said, thou shalt leave them, a poor man may not come to take them, till they be left him by the owner: being once left, the poor may come and take them even against the owners will. But that which remaineth, when the poor have done gathering, any man may take, for they are not commanded to be left for the beasts, or birds. The poor they also define to be such, as are not worth 200 zuzims, that is, 50 shekels of silver, and if he hath so much, Talmud. Babyl. in Peah, c. 8. but it is pawned to a creditor, or is his wives dowry, he is poor, and may come. And the stranger they define to be a Prosylite, one of the true Religion, yet heathens that are poor, are not withheld from them. And so great is their care, that the poor might have them without all fraud, as that if a man had sanctified his field or vineyard to the Lord, yet the poor must have his part, and in every thing, the poors part must be left before the first fruits, or tithes due to the priests and Levites, and before the second tithe of the third year, with which the owner and his might feast before the Lord. And of this tithe also the poor must partake, Deut. 14. 28. whereby we may Num. 18. 12, 24 Deut. 12. 17. see, what a care the Lord hath always had of the poor, that we may be stirred up to the more charity towards them. He could without the rich have provided for them if it had so pleased him, but he ordered it thus for the good of the rich, who may by this means lay up for themselves a treasure in heaven. Mystically saith Hesychius by the field we may understand the world, and by The Mystery. Hesychius. Matth. 13. Esay 5. Ephes. 2. 12. the vineyard the Jewish Church. In bidding that they should leave corners, &c. for the poor and strangers, is meant the leaving of the mystical things in the Law touching Christ to be expounded by Christian doctors, the Jewish expounding onely the moral laws, for we Christians were strangers and poor. And for the single grapes of the vineyard, they were the Prophets and other holy men amongst the Jews, which were very rare, even as single grapes, their leaving of them for the stranger did set forth, that we Christians of the Gentiles should most honour them and make best account of them, as being ours in their faith and Religion, and not theirs, because they reject and persecute the saith, for which they stood. Ye shall not steal, nor deal falsely, nor liv one to another. Stealing was before forbidden Verse 11. in the eighth Commandement, and lying in the ninth Commandement, but now they are repeated again and put together, because they commonly Hesychius. Zach. 5. 3. go together. For he that will steal, saith Hesychius, will lye, to hid it, yea lying goeth with any kind of sin, as Ammon to cover his adulterous intention with Tamar told a lye to his father. And our English word stealing seemeth aptly to come of the Greek {αβγδ}, to hid, both because he that stealeth hideth it by secrecy and by lying. The Latin fur seemeth to come of fero to carry away. Because it is said in the plural number, ye shall not steal, Chazchuni noteth, that he who seeth one stealing, and discovereth him not, is also guilty of his sin. Lying, which is here forbidden, saith Maimony, is Maimony. to be understood of denying the thing stolen, and another mans goods being in his hands, as Levit. 6. 2. dealing falsely, of violating Covenants, swearing falsely. &c. How theft is to be punished by the divine Law, see Exod. 21. 16. Exod. 22. 1. Amongst men some have held robbing commendable, as the Gell. lib. 21. c. 1 Scythians, and some have punished it with death, as Draco, and some appointed the thief to be sacrificed to Ceres, as the twelve tables of the Plin. lib. 28. c. 3. Romans, if he fed or cut up corn in the night. Thou shalt not swear by my name falsely, nor profane it, &c. Because stealers Verse 12. and liars and deceitful persons are ready also to swear falsely, this is next forbidden here. He sweareth, say the Hebrew canons, by the name of God, that sweareth either by his proper name, or by any of his surnames, as if he saith, by him, whose name is gracious, &c. Again an execrating is a swearing, as if he saith, Cursed be he of the Lord, or of him, whose name is gracious, Maimony Treatise of Oaths, Chap. 2. and to say yea yea, or nay nay, mentioning Gods name also, is to swear, and promise any thing with a mention of God. Of swearing falsely also they say, that he, who hath done thus, although he be beaten for it by the Magistrate, and bringeth his sacrifice to the Priest, yet his sin is not done away, because it is said, the Lord will not hold him guiltless, he must therefore, notwithstanding all this, have his punishment from God, because howsoever death is not appointed to be inflicted for it, yet it is a profanation of the holy name of God, which is greater, then all iniquities, and therefore this is more to be taken heed of, then all transgressions: wherefore children would be taught Maimony of Oaths, Chap. 12 by their parents and Schoolmasters to speak the words of truth without swearing lest they fall into a custom of swearing commonly like the heathen. For it is a great good thing for a man not to swear at all. For, nor profane, Hebrew is, and profane, so Junius also, as if nothing else were meant here, but that false swearing is a profaning of Gods holy name: but according to Junius. the phrase usual amongst the Hebrewes, and, is put for, nor, this being another branch of the Law, not to profane the name of God by light and common swearing. Thou shalt not defraud or rob thy neighbour, the wages of him, that is hired, shall not tarry with thee all night. In robbing a mans neighbour by oppression and Verse 13. wrong it is transgressed, saith Maimony, against three prohibitions, for in coveting in the heart he transgresseth one, in importuning and uncessant Maimony of rob●ery, Chap 1 Deut. 5. 21. desiring, two, for it is said, thou shalt not covet nor desire, in robbing and taking by rapine, three; and to rob a man, although but of a farthing, is as much as to take his life from him. And he that taketh not away by open violence, but by fraud, is guilty of the same sin of robbing. For paying wages to the man hired, and not suffering his hire to rest with thee all night, Hebrew it is, his work shall not rest with thee, but the wages of his work is hereby meant, as Job 7. 2. Esa. 49. 4. See the like precept, Deut. 24. 15. and how this sin shall be punished, Mal. 3. 5. Jam. 5. 1. which yet is not to be understood, but against his will, his necessity requiring it presently, and the want of it, because he wanteth sustenance, making him to cry to God. By the Law of Plato double was to be paid to him that had not his wages paid Plato lib. 10. de legibus. him in due time. And Parthen. telleth of Alcynoe the wife of Amphylocus, that she was so troubled in mind, because she had defrauded Nicandra of her wages, when she had wrought an whole year with her, that she became Parthen. in Eral c 27. Verse 14. mad, and cast her self headlong into the Sea. Thou shalt not curse the deaf, nor put a stumbling block before the blind, but fear thy God. A man may not curse any man, Rom. 12. 14. but cursing the deaf is specially forbidden, because he cannot hear, so that although a man cannot hear to be grieved at it, it is a great sin to curse him, he that cursed any man therefore Maimony. amongst the Hebrews, was beaten, and if he cursed a Judge, he was twice beaten; if the Prince, thrice; if he cursed himself also, he was beaten, as if Exod 22. 28. he cursed another man. And unto the deaf the blind are joined in the Lords care, a stumbling-block must not be laid before such, he must not be made to go out of the way, Deut. 27. 18. It is against reason, that the deaf should be cursed or checked for their deafness, because they cannot help it, nor other imperfections that come by reason hereof, and as much against reason is it that the blind should have a stumbling-block laid before him, because he cannot see to avoid it, wherefore an apparent injury is herein done to him: so Hesychius. Moreover, it is afflictionem addere afflictis: so Calvin. Hesychius. Calvin. And as the deaf and blind in body, so they that are thus in soul, because they hear not yet to obey, and see not to understand, and to be converted, must not be cursed or scandalised, whereby they should be more hindered from conversion, but prayed for, and furthered towards repentance and saving knowledge, as much as we can. Thus also Hesychius and Lyranus. And Lyranus. Solom. larchi. Rom. 14. 13. Rom. 16. 17. 1 Cor. 8. 9. Revel. 2. 14. Solomon Jarchi saith hereupon, To him that is blind in a matter do not give such counsel, as is unmeet for him. If to lay a stumbling-block before the bodily blind to make him fall and hurt his body be a sin, then much more to scandalise the weak and ignorant to the hurt of their souls. For the clause added, Thou shalt fear thy God; this is, because there is no power in the deaf or blind to help themselves, or to be avenged, yet for the fear of God, who will take their part, they must not be injuried. Ye shall do no unrighteousness in judgement, thou shalt not respect the person of the 〈…〉 se 15. Hesychius. poor, &c. From the sins of private persons spoken against before, as stealing, swearing falsely, cursing, &c. the Lord proceedeth here to the sins of public persons, viz. the Judges, as Hesychius well noteth. Their sin is to judge unjustly, either by respecting the person of the poor, that is, by being unjustly partial, being swayed through favour or pity to the poor by his tears against right, for in this ill sense respecting persons in judgement is always taken, as Deut. 16. 19. Prov. 18. 5. Job 13. 10. Psal. 58. 3. Jam. 2. 1, 9. although in other cases it is sometime spoken in a good sense, Gen. 19, 21. 2 King. 3. 14. Lam. 4. 16. Or by honouring the person of the rich for favour or reward expected: for in giving judgement no mans person must be looked at, but onely the cause. If Calvin. Injustitia fallit● sub specie virtutis. Hesychius. Ambros. lib. 2. de office. c. 24. Panegyr. Trajan. Verse 16. a Judge be swayed by respect to the poor, injustice deceiveth, saith Calvin, under the colour of virtue. And as for the mighty, Wilt thou yield any thing, saith Hesychius, to the person of the mighty, then yield to justice, because so thou yieldest to God who is most mighty. If the matter be doubtful, Ambrose his rule is to incline to the part of the poor. And in the Emperour Trajans time they commonly gave sentence with the poor in doubtful cases. Thou shalt not go up and down as a tale-bearer, nor stand against the blood of thy neighbour, &c. This may concern a Judge, and therefore is aptly placed here, where judging righteously is commanded. For if when divers Judges have satin upon a cause together, and one of them cometh out and saith, I am he that doth acquit or condemn, but my fellowes are against me, but what can I do, seeing they are more then I? he hath transgressed against this, to say thus is a tale-bearing, bewraying secrets, Prov. 11. 13. Prov. 20. 19. or councils, alluding to the secrets of the Synedrion, or great council of the Jews, so Maimony. Yet not onely this, but all tale-bearing is here forbidden. Who is a tale-bearer, saith Maimony, but he that is laden with words, and goeth from one to another, and saith, Thus said such a one, or thus have I heard of such an one, Maimony in Sanedrim, c. 22. Of raising false reports, see Exod. 23. 1. Aquila. 1 Kings 10. 15. Ezech. 27 15. although it be true, he marreth the whole work? In Hebrew a tale-bearer is Rakil, rendered by Aquila, {αβγδ}, a devil, and so the backbiter is called, 2 Tim. 3. 3. 1 Tim. 3. 11. and rightly, because the devil hath his name from accusing, Revel. 12. 9. Rakil properly signifieth a Merchant, but a tale-bearer is called thus, because he as a merchant of words goeth up and down and traffiqueth with them, uttering criminations of others. Although the tale-bearer be not beaten, yet it is a great iniquity, and occasioneth the killing of many souls in Israel, saith Maimony, for which it is added here, Thou shalt not stand against the blood of thy neighbour: and this is confirmed, Ezek. 22. 9. where tale-bearing for the shedding of blood is condemned. The tale-bearing Chaldee Paraphrast. Targum Hierosol. Maimony in Degnoth, c 7. tongue is rendered by the Chaldee, a threefold tongue, Prov. 20. 19. Psal. 101. 5. Psal. 140. 12. so Targum Hierosolym. also, and the reason hereof is given by the wise men, such a tongue killeth three, the speaker, the receiver, and him that is spoken against. The tale-bearer stirreth up strife, and from strife cometh bloodshed, so that it is no small but an abominable sin to be a tale-bearer, yea a very devil. And therefore to deter herefrom the Hebrews refer us to Doeg the Edomite a tale-teller against Ahimelech the priest, to consider 1 Sam. 22. 9. Psal. 52. what befell him. For in that example it appeared notoriously to be to the shedding of blood, which should make all Christians to abhor from being such. And thus these words, Thou shalt not stand against the blood of thy neighbour, are expounded also, they are added, because tale-bearing tendeth to the shedding of blood, and especially to tell any thing in the time of judgement against a man, for which he may be unjustly condemned: against backbiters Augustine had this posy written upon his table. Si quis amat dictis absentum rodere famam, Hanc mensam vetitam noverit esse sibi. But Maimony applieth this law also to the standing for one pursued for his Maimony Treatise o● Mu●ther, Ch. 1. life, for every one is bound to stay the pursuer by this law, and if he cannot otherwise, he must do it by maiming or killing him, that the pursued may be rescued. Or in case that one is in danger by such as lay wait for him, thou must reveal it, if by thieves and robbers, or being in the water ready to drown, thou must help him what thou canst, otherwise thou transgressest this law, Thou shalt not stand against the blood of thy neighbour. Thou shalt not hate thy brother in thy heart, but rebuk him, and not suffer sin upon Verse 17. him. He that hateth his brother is a murderer, 1 Joh. 3. 15. wherefore after that law against blood this against hatred followeth well. And because hatred ariseth from offences, he commandeth not to hate, but to rebuk for them, as Christ afterwards did, Matth. 18. 15. Luk. 17. 3. By a brother he meaneth any other man, because none are to be hated, but loved, yea even our enemies. And hating in the heart is spoken of, because a man that maketh a good show Matth. 5. 43. outwardly, oft-times hateth in heart; His words are smother then oil, as Daved saith, but war is in his heart; or when he saith nothing he hateth in heart, as Absalom did Ammon his brother. The Hebrewes expound it thus; When 2 Sam. 13. 22▪ one man sinneth against another, he must not hate him inwardly and keep silence, as wicked Absalom did, but he must make it known unto him, and say, Why hast thou done thus to me? And for colouring over inward hatred with fair speeches, Cain may be an example, and Joab towards Abner. Maimony in D●g●o●h▪ c. 6. Gen. 4. 2 Sam. 3. 27. The word translated, rebuk, signifieth rebuking with conviction by reasoning, as Job 13. 3. Esa. 1. 18. in Hebrew it is, Rebuking thou shalt rebuk. And a brother sinning is to be rebuked, as the Hebrews note; whether his sin be against his brother or against God. But he must, say they, speak unto him alone, and with mildness, letting him know, that he speaketh not to him but for his good, to bring him to the life of the world to come. If he take it well and reform, it is well; if not, let him rebuk him the second and third time, and Maimony in Degnoth, c. 6. so continually, till the sinner resisteth him, and saith, I will not hear thee. Rebukes must always be private, lest he that is rebuked be put to shane: for it is an odious thing counted amongst the Hebrews to put an Israelite openly to shane, insomuch that they say, He that maketh his neighbours face ashamed publicly, shall have none inheritance in the world to come, be the man put to shane small or great, and he must not call him by a name whereof he is ashamed. But this is in matters betwixt a man and his neighbour, for if in matters of the God of heaven he convert not secretly, he must be made ashamed publicly, and his sin divulged, and he must be reproached and set at nought, till he returneth to well-doing. And this may serve partly for a Comment upon that, Matth. 18. 15. but that there after a third admonition in case of sinning against a brother, it is said, Tell the Church. Touching these words, not suffer sin upon him, are rendered by Maimony, Bear not sin for him, by speaking harshly to him, and in public to put him to shane, for this hath been already shewed to be a great sin. The Septuagint also and the Chaldee render it thus, and Cazkuni alleging for proof of this reading, Psal. 44. where the like Cazkuni. words are used, For thy sake we are killed all the day, &c. see the like, Levit. 22. 9. Numb. 18. 32. and the Hebrew {αβγδ} may well be thus rendered, for him. And he that rebuketh not for sin becometh himself guilty thereof, because one ought to endeavour the conversion of another, and therefore not doing so, he faileth of his duty, and it is sin in him. To this effect also Gregory saith, Ezech. 3. 18. Chap. 18 32. according to the old translation. James 5. 20. G●egor. Moral. l. 33. Qui emendare potest& negligit participem se facit. Borrhaeus. Junius. Tostatus. Calvin. He that can amend another, and doth not, maketh himself partaker of his sins. And there is another saying, Qui non vetat peccare, cum posset, jubet. This reading, Bear not sin for him, is also followed by Borrhaeus. But Junius and Tostatus follow the former reading. Calvin, Raise not up a crime of him, referring it to the ninth Commandment, because Nasa, the word here used is to lift or take up, and he severeth the first part of the Verse, as belonging to the former law, Thou shalt not stand up against the blood of thy neighbour, nor so much as hate him in thy heart. And indeed, howsoever we join this and the words following by this word, but, yet in Hebrew there is no such conjunction. But be it that they are not joined, yet both being in one verse, argueth, that not to reprove, but to remember silently offences done, is to hate in the heart. And if any man had rather follow Calvins Exposition upon the last words, the sense will be good any way, but because {αβγδ} is, for his sake, I prefer the first exposition, Bear not sin for him. Of partaking of other mens sins, it is also spoken, 1 Tim. 5. 22. for against raising a crime against him is the law, v. 16. where going about as a tale-bearer is forbidden. Thou shalt not avenge, or bear any grudge, &c. but shalt love thy neighbour as thyself. After the forbidding of hatred for offences, revenge is also forbidden, so likewise, Rom. 12. 19. and Prov. 20. 22. The Hebrewes are very strict in setting down, what revenge is, for they say, if thy neighbour being entreated yesterday by thee to lend thee an axe, denied thee it, but cometh to borrow one of thee to day, if thou deniest him, because he denied thee, this is revenge, and a great evil. And to this agreeth the description of revenge made by the Lord, Jer. 50. 15. Take vengeance on her, as she hath done, do to her. and Psal. 7 4. for this is to requited evil with evil, contrary to that, Rom. 12. 21. Overcome evil with goodness, and be not overcome of evil, as he is, that taketh revenge by doing the like forbidden immediately before. A man may avoid the company of a brother, that liveth in sin, for this is commanded, saith Hesychius, 2 Thes. 3. 6. but he must not hate him, or seek revenge upon him, Hesychius. for his avoiding of him must be to his good, and not to his hurt, he admonishing him as a brother, vers. 15. And this law against revenge is to be understood of private revenges: in Courts of Justice it is not to be doubted, but that revenge may be sought against malefactours, or wrong-doers, yet not ex livore, out of malice, but ex amore justitiae, out of the love of justice, as Lyranus. Tostatus. Hugo. Quaeras ultionem communiter, non personaliter. Ci●ero. Injurias etiam si ulcisci possem oblivisci mallem. Num 35 19, 26 Tostatus. Matth 19. Lyranus speaketh. And according to this is the direction of Hugo upon this place. Seek not revenge personally, but for the common good, if thou beest a private person, or a Judge. And it was a notable saying of Cicero, although I could revenge injuries, yet I had rather forget them. Tostatus here objecteth the permission of revenge upon the shedder of blood by chance, if he could take him out of any of the Cities of revenge; and answereth, that this Law is not contradicted by that, for this the is Law in the Court of conscience, showing simply what is evil, but that in the judicial Court, wherein something is permitted to be done, although evil for the hardness of mens hearts, as in the Law of divorcements: or bear any grudge, Hebrew {αβγδ}, thou shalt not keep, that is, what he hath done to thee in memory, whereby thou shouldst be stirred up to revenge; the Chaldee, thou shalt not keep enmity, this is against those, that will not be revenged, but they will never forget injuries. The Hebrewes exemplify it thus, Simeon cometh to borrow of Levi an axe, or prayeth him to hire an house for him, but he denieth, yet sometime after Levi cometh to entreat the like of Simeon; now if he saith, Maimony in Degnoth, c 7. I will do it, but thou refusedst to do the like for me, I will not deal by thee, as thou hast dealt by me, he transgresseth this Law, because he beareth in mind the injury, forsomuch as he is thus in danger at some time or other to be stirred up to revenge. Thrasibulus made a law amongst the Athenians to the same purpose, and called it {αβγδ}, the law of forgetting. Plutarch. in vita Aurelian. And this was revived by Aurelianus and Severus amongst the Romans. And the Emperour Aurelianus was admirable for refraining himself from revenge, when in the evening certain idle fellowes followed him railing home to his house, he did nothing else to them therefore, but sent back a servant with them with a light to guide them back again. Cicero saith of Julius Caesar, Tull. opat. pro Q Ligar. that he used not to forget any thing, but injuries. Thou shalt love thy neighbour as thyself, this, say the Hebrewes, is the great universal precept in the law, much like to that of Christ, Mat. 22. 37, 40. And therefore although a man be despised of his neighbour, he must not despise but love him, because he is made after the image of God, and he that loveth his neighbour therefore, Rab. Menahem. loveth the great God himself and honoureth him. Rab. Menahem. Another Rabbin saith thus, To love his neighbour as himself is to speak in his commendation, and to spare his goods, as he would his own, and he that honoureth himself by the dishonour of his neighbour, hath none inheritance Maimony in Degnoth. c 6. Hesychius. Burgensis. in the world to come. Maimony. To love a neighbour, as myself, is to rejoice at his good, saith Hesychius, as at mine own: as, is a note of similitude not of equality, for a mans self is the pattern, according to the love unto whom, the love must be to a neighbour: so Burgensis. By neighbour who is meant, was shewed before, vers. 13. i. e. Every man, even an enemy. Thou shalt not let thy cattle gender with a divers kind, thou shalt not sow thy Verse 19. field with mingled seed, neither shall a garment of linen and woollen come upon thee. The reason of these prohibitions, as the Hebrewes have it, was first, because God in the Creation made every thing after his kind, and perfect, as it should be for the best good of man, but he that causeth gendering of divers beasts, doth, as if he thought that the holy blessed God had not perfected whatsoever is needful, but himself would add more creatures and help in the Creation of the World, and in the mixture of seeds he altereth the order of the Creation, when every thing was brought forth apart after his kind. And therefore the first words here used by way of preparative to these laws, ye shall keep my Statutes, are by them expounded of Statutes or bounds, as the word signifieth, whereby God bounded the world in the Creation, and these bounds, wheresoever they are spoken of, are as a Kings decrees, and R. Menahem in Levit. 19. as the Kings come, so that he which mixeth divers kindes, as a falsifier of the Kings coin: so Rab. Menahem. And therefore if any man caused his beast or any wild beast or fowl to engender with another kind although most like unto it, he was beaten, yet they held such cattle, as came of these mixtures to be lawful for use, and if of both clean beasts, for meat also And for such as came of divers kindes, if the dams of them both were of one kind, they might gender together, as an he and she-mule, that were both brought forth by asses, or mares, but if one came of a mere and the Maimony in Kilaijm, c. 9. other of an ass, it was unlawful: so Maimony. And there might be a reason of this also taken from the first, that sinned herein, Anah one of the posterity of Esau, whom it was impious for an Israelite to imitate. Touching Gen. 36. 24. the sowing of a field with divers seeds, and Deut. 22. 9. the sowing of divers seeds in the vineyard, the Hebrewes teach▪ that not onely the sowing of divers grains together, but the graffing of one three into another that is of a divers kind, is forbidden, because if in a vineyard it may not be so, by the like reason it might not be so in any other kindes of trees. But the seeds of trees and grain they say may be sown together, because this is no mixing. And for grains, they say, that the mixing of such onely is forbidden, as were for the food of man, not seeds for medicine or the like use. And if there were any roots of corn growing in any mans field, where be intended to sow another grain, he must first purge the ground of them. And such care was had hereof, that Proclamation was made for it yearly the first Maimony in Kilajim. c. 1. day of Adar, that is, February, and the 15 day officers were sent by the Magistrates to search. Out of their own land, they held that they mightsow divers kindes; notwithstanding mixing of divers seeds they determine to be, when one perk of wheat is mixed with 23 pecks of barley, for if Jess wheat be mixed with it, then it is not unlawful. For garments of linen and woollen, these they say, are such as be made of sheeps wool and flax onely, not of wool and hemp, or any other thing, if a garment of woollen be sewen onely with a thread of flax, it is a mixture and unlawful. But if a man putteth flax and camels hair together, or flax and hemp together, and the greatest part is camels hair or hemp, if he mixeth this with woollen, it is not the unlawful mixture, but onely if the greatest part of the first mixture be flax: The word translated linsey-woolsey is {αβγδ}, which in the Cabala, as Rab. Menahem observeth, is turned by transposing Rab. Menahem, {αβγδ} signisyeth strong. some letters into {αβγδ}, Satan, and {αβγδ}, the Idolater, for Satan, one of the high Rulers, they say, is clothed with Sagnatnez. The Chaldee rendereth it by the same word, the Septuagint Kibdelos, adulterate and imperfect. And the word may have another denomination, from {αβγδ}, smooth, {αβγδ}, thread, and {αβγδ}, to twist, so Oleaster. And the Hebrews held onely the wearing of such garments unlawful, because this onely is forbidden here, and Deut. 22. 11. so that to make them to sell them, or to use them for carpets or hangings was not unlawful. Deut. 22. 10. ploughing with divers kindes, as an ox and an ass is also forbidden. Such as offended against any of these laws were punished with beating. Most of these things may well be received, but if a woollen garment be sewed onely with a thread of flax, it seemeth improbable that it should be linsey-woolsey for this, and I cannot see why there should not be the like reason of flax and of hemp, seeing one is linen as well as the other. But these laws being not renewed under the Gospel bind not us, to whom all things are now lawful, in respect of the use of the creature, especially seeing this is no where numbered amongst those precepts, the breach of which is threatened with death, as Ezech. 18. and Ezech. 22. For the mystery of all this( for chiefly for the mystery these laws are made) Hesychius The Mystery. Hesychius. saith, to mingle Circumcision and baptism together is here forbidden by catteil of divers kindes, which must not gender together, and to impose the yoke of the Law together with the yoke of the Gospel, the one being heavy and importable, the other easy and light, by the Law against yoking an ox and an ass together. Again, by mixing divers kindes of seeds in the field, teaching doctrine divers from that of the Lord, Mark 7. 21. is meant, for this Acts 15. Matth. 11. 28. is unlawful. Lastly, by wearing garments of linsey-woolsey, or putting them on, the putting on of Christ is meant, and together of the Devil by idolatry, which is unlawful: and therefore Theodotion, as he found it in the Hebrew, to make the intent of the Lord more manifest, rendered it, Thou shalt not put on Satan. This mystery although I refuse not, yet whereas Hesychius seeketh to overthrow the literal sense, as if it were ridiculous to hold, that the Jews might not suffer such gendering of divers cattle together, &c. because they commonly used mules, and made garments of wool and flax, Prov. 30. 13. herein I must needs go from him, for the making of these, and the using of them is not here forbidden, but onely the putting on of the one, and the causing of the other by confused ingenderings, as hath been already touched. Calvin and some others will have simplicity understood here, and Calvin. that there should be no deceit, which is incident to things mingled, for to go a little from simplicity and singleness in our dealings, is to contract some corruption. Moreover, hereby, saith he, is shewed that other inventions should not be brought into the worship of God, lest in time they pass for parts thereof; and lastly, that they should not live after the manner of the Heathen, but keep themselves even in these things distinguished from them, lest by doing as they did, they should come to be as one people with them, and follow their superstitions, for which cause it is prefixed, ye shall keep my statutes, these are the cancels or marks, within the compass of which ye must keep, and not go over to the Heathen. But S. Paul seemeth to allude to this law of cattle, when he biddeth, Be not unequally yoked with Infidels. 1. Cor. 6. 14. The Jews making marriages then with the Heathen, and all confused conjunctions by incest, &c. saith Brentius, were hereby forbidden. And divers Br●●tius. seeds could not be sown together without loss, because both the ground and the husbandry must differ for divers seeds, that they may prosper best, whereby was taught, that following divers doctrines is to be avoided, attending not to edification, but to confusion. Lastly, mingled garments were used by the Heathen, from whom the Lord would have them distinguished, as was before said. So Brentius, and most rightly. Some, saith Calvin, by the first law here understand chastity, by the rest simplicity to be commended unto us. One noteth, that the Egyptlans offered beasts of such confused ingenderings to their Idols, as mules, &c. Whosoever lieth carnally with a bond-woman, bitroathed to an husband, she shall Willet. Verse 20, 21 Verse 22. be scourged, they shall not be put to death, &c. Hebr. If a man steepeth with a woman by the sleep of seed, and she be a bond-woman. But the translation is according to the sense, but the words {αβγδ}, tendered, betrothed to an husband, hath more difficulty in it, for {αβγδ} signifieth to publish or to reproach, whereupon some think, that one publicly betrothed is meant, Maimony saith, one espoused to an Hebrew servant, which espousall yet is not complete Maimony Treatise o● Wives. Chap. 4. R. Solomon. Hesychius. Lyranus, &c. Vatablus. Junius. Brentius. till the time of her liberty, when it was perfected, being in the mean season but as the espousals of a girl, that one betrothed is meant, a stranger bond to an Hebrew, holdeth also Rab. Solomon, Hesychius, Lyranus, Calvin and Pelican. Others expound it of one reproached or infamous, being made so by another man, her master, or some other, as Vatablus, Junius, Cajetan, Oleaster, and therefore Junius rendereth it, despecta cvique; and Brentius, ancilla à viro corrupta, vel viro unita, non ut uxor, said ut concubina. And this is followed by Willet, because Deut. 22. 23. death is appointed for a punishment, if the woman be betrothed; but from the same reason I think it may be gathered, that one betrothed is meant, because it is said, they shall not die: for why is this spoken of, but because according to the general law in this case they should be put to death; but when she is a bond-woman that is betrothed, forsomuch as her bondage hindereth a perfect betrothing, as hath been already said, not death, but another punishment shall be inflicted; for in all other incontinencies punishable by stripes, as the Hebrews observe, both the woman and the man were punished alike, but not in this. For betrothed, the Vulgar latin hath nubilis, and by a corruption of this word, Hesychius and Tostatus, non nobilis, but these are errors. She shall be scourged, R. Suadiah. Hebr. Bickoreth, of Bacar, an ox, her scourging is set forth by this word, because the whip was made with thongs of an oxes skih, the stripes were but forty at the most, Deut. 25. 3. and because they would be sure not to exceed, they gave but thirty and nine, whereupon S. Paul speaketh of his 2 Cor. 11. 24. Tostatus. Pelican. stripes, being forty wanting one. Here although it be plain, that the woman onely should be scourged, so likewise the Chaldee, and the Hebrews, yet Tostatus and Pelican, &c. refer it to both; but the word being a feminine, proveth the contrary. No sacrifice is appointed for her, because she is a servant, and hath nothing, and haply a stranger, not an Israelite, but he must bring a ram to be sacrificed for his trespass: Of this kind of offering see before, Chap. 5 15. and Chap. 6. And hereby was shewed, although he had none other punishment, that he was worthy of death, but his ram is killed for him, by the blood of Christ he is delivered. Hesychius by the maid-servant understandeth The Mystery. Rom. 7. 1. Gal. 4. 24. the Jew espoused to the Law, as to an husband, till Christs coming, lying with the Jew is embracing his doctrine without the right understanding of the rites of the Law, for the Jew under the Law is as the issue of Hagar, in bondage. If any man before Christs time did thus join with the Jew, although he erred, he should not die, but they shall be visited, for so he rendereth the word translated scourged, as if hereby were figured out visiting in mercy at the coming of Christ, who as the ram, should be offered to make atonement for him. But of this mystery let the Reader judge. Here they are commanded to count the fruit of the trees planted by them in Canaan Verse 23, 24 Verse 25. uncircumcised three years, and the fourth year to praise God with it, and the fifth year to eat it. The rabbis upon this law teach, that it holdeth onely in Canaan, not in any other country, and for trees planted by the Hebrews, or by any other for them. The fruits of these are said to be uncircumcised, that is, unclean, and so unlawful to be eaten, as other unclean meats, until that in the Maimony of forbidden meats, Ch. 10 fourth year they had sanctified. And if any man in three years did eat so much as an olive of these fruits, he was to be beaten. But in speaking upon this they have some over-curious distinctions, as if a man planted fruit-bearing trees, not intending them for fruit, but for fencing of his garden, they were not subject to this law, or if he intended them for timber, or if at the first he planted them for fruit, but by and by changed his mind, intending them for such uses. But if at any time he intendeth them for fruit, which he first planted for other uses, although three years be past, they are not sanctified till three years fulfilled from the time of that his intention. A three transplanted is subject also to this law. The first day of the month Tisri was counted the beginning of the year for these fruits, and this answered to our September. For the fourth year, in which the fruit was sanctified, they also hold, that this was by bringing it, or the price of it to Jerusalem to the Temple, there to eat it to the praise of God with the Laevite, the stranger and the poor, as the Deut. 12. 17. second tithe of the third year: or if any man would, he might redeem it by giving the price, and adding a fifth part, as in the law of redeeming tithes, Levit. 27. 30. but the fruits of the vineyard the fourth year must either not be redeemed, but carried up, and if they were redeemed, the price must be carried up to be eaten at the holy place. If the fourth year happened to be in the seventh year, which was a year of freedom for all to come and eat in any mans ground, the owners of such trees must mark them with clods of earth, that they might not be eaten of till they were redeemed, and all trees within the three years must be marked then with potters day, lest any should Maimony in Magnascr shem. Talmud. Babyl. Aben-Ezra. unawares eat thereof: so Maimony, and Talmud Babyl. But Aben-Ezra alone will have their sanctifying to be by giving them the fourth year to the priests, as the first fruits, Numb. 18. 12, 13. The fifth year every one might freely eat of his fruits as of other things, and in counting these years, they went by the time of their planting, whereby we may gather how great the fruitfulness of that country then was, because amongst us the fruit of trees, after their planting is little or none, of most trees for three years after their planting. If they observed duly this law, it is promised, that their trees should yield them great increase. For the mystery; Hesychius by fruit-bearing trees understandeth men having Hesychius. the Word of God taught amongst them, but they brought no fruit for God in three ages, set forth by three years, that is, 1 From the beginning to David. 2 To the captivity of Babylon. 3 To the time of Christs incarnation, but in the forth age, Christ being come they were sanctified, and God was praised and glorified for his miracles, and in the fifth of the Apostles preaching, fruit was yielded abundantly in every country. But this is far fetched, and not so probable. Rather the Lord would hereby set forth Ainsworth. Calvin. the curse upon the earth for the sin of Adam in eating of the forbidden three, and that all fruits and meats must be sanctified unto us, before we can lawfully eat thereof, and this sanctifying is by the word and prayer, and when by 1 Tin. 4. 5. Titus 1. 15 Chrysost. hom. de Ascens. grace we are sanctified that eat, because to the impure all things are unclean. Chrysostome saith, that the fruit of trees newly planted is not so good but weak, small and unpleasant; and therefore not fit to be brought unto God, till the fourth year, before which bringing and offering, it was impiety to eat it. Brentius saith, that God hereby provided for the good of posterity, because B●entius. trees suffered to bear fruit the first three years do soon decay again, but being pruned, and the fruit plucked off, they take the deeper rooting, are the more fruitful afterwards, and last the longer, but the fourth year he would have the fruit sanctified, that in the fifth they might gather and eat, to led them hereby to aclowledge all fruits to come of the gift of God. Lyranus Lyranus. saith, that the Heathen offered their first fruits in these years unto their gods, wherefore God would have his people in detestation of their manners to count them unclean then. But these may be moral and natural reasons the other before-going the mystical. Ye shall not eat any thing with blood, nor use enchantment, nor observe times. Verse 26. Against eating blood, see Chap. 17. The blood must all be let out, before that any flesh be eaten. But this is here again repeated, saith Baalhatturim, nor observe Baalhatturim. fortunes, being added, because such as were given to enchantments or fortunes did use to eat bread over the murdered body, that the revenger of blood might not pursue them, thus also Cazkuni, and the words {αβγδ}, by blood, or over blood, maketh this the more probable, and thus understood, Cazkuni. there is the better coherence of that which followeth in this Verse with it. But some will have nothing else but the eating of flesh, before that all the blood is run out, and thus these words are used, 1 Sam. 14. 33 or a thing strangled, and not having the blood let out in the killing of it, and so it will be a different precept from that, Chap. 17. 10. For eating with blood here forbidden, the Septuagint have, Ye shall not eat upon the mountains, mistaking {αβγδ}, blood, for {αβγδ}, mountains. This is indeed a sin also, Ezech. 18. 6. but not here forbidden, but under idolatry. Nor use enchantment, Hebrew, {αβγδ}, of {αβγδ}, to conjecture, and therefore Junius rendereth it conjectation, divining Junius by looking upon the entrails of birds or beasts, or by any accident: Cajetan restraineth it to divining by serpents, because {αβγδ} signifieth also a serpent, but it is more general, and therefore the Septuagint restrain it too much also by turning it by {αβγδ}, to divine by birds. Heathen men, saith Willet, divined either by things without life, by unreasonable creatures, Cajetan. or by human actions. Things without life were either the earth, divining by which was called Geomantia, or water, Hydromantia, or fire, Pyromantia, or air, Aëromantia, or pictures, for so it is thought that Laban used to divine by Willet. his idols, which Rachel stolen away. The creatures unreasonable were either birds flying, the divination whereby was called Auspicium, or by birds chattering, Augurium, ab avium g●●ritu, or by birds dead, as Ornimantia, the inspection of the entrails of hens, or by beasts dead being killed for sacrifice, by looking into their entrails, and this was called Aruspicina. Touching men, the divination by their actions was by their speaking, passing by or going Gen. 31. away, as Hesychius noteth, and by them, dead consulting with them, as Hesychius. Tostatus. Saul by the witch of Endor with Samuel, this was called Necromantia, or by looking into the entrails of children, called Paedomantia, as Tostatus hath it. Now all these ways of divination are unlawful, and because one word onely is used here, whereby it may seem that other kindes are not forbidden; many more are also used, Deut. 18. 10, 11. but another word is there put for divination, and this is rendered, as here, Use enchantment, but by Junius, Conjector, but it is the word used by Joseph, Gen. 44. saying, Know ye not that such a man as I can divine? of this see more, Exod. 7. 8, 9. and Deut. 18. 10. Such divinations have been often proved to be vanities, Crassus was hereby certified Cicero lib. 2. de divinat. Co●vi& Cotviculae cantibus vitae, consilium moderantes. Cyprian. that he should have an happy end, but he died shamefully near Euphrates; and Pompey, but he was slain in Egypt; and Caesar, but he was slain in the Senate: so Cicero, who hereupon derideth divining by birds, saying, that the Augurs moderated in matters of life by the crying of Ravens and Jackdawes. And Cyprian, telleth the like of Regulus and Mancinus taken captives, and Paulus slain at Cannas going out by their Augurs counsel. Yet most highly were these wicked Diviners honoured in Rome, where they had a college, and the Magistrates and all others were enjoined to obey them upon pain of death. The reason, saith Brentius, why the Heathen divined by birds, was because Brentius. they thought the birds being nearest unto the gods, as their messengers, declared their will by their flying or singing, according to that of Ovid. said nihil ista juvant, quia linguae crimen habetis, Diíque putant mentes vos aperire suas. Ovid. 1. Fastor. Non tamen hoc falsum, nam diis ut proxima quaque est; Nunc pens veras, nunc datis ore notas. But one Messolanus a Jew being in the army of the successors of Alexander did notably declare the vanity of this: for the whole army standing still, as they were marching at the warning of an Augur: he asked the reason; it was answered, that they stayed to observe that bide, and to be directed Josephan Hecataeo contr. Appion. thereby: but he presently shot the bide, and when they raged at him for it; he said, Ye see, that she knew not to fly most safely for her own life,& how then can she direct us for the best? And amongst the Heathen themselves there were some that saw well enough into the vanity of this divination, as Hector, who said, There was no reason to go by the flying of birds that want reason, for all is, at the disposing of Jupiter, there is one best augury, and that is to Homer. Iliad. fight for thy country. Appius Claudius, when the Augurs told him as an evil sign that the Pullen would not eat, said, Cast them into the Sea, and so they shall drink their fill, if they will not eat, thus slighting this divination; and Epaminondas before his first Leuctrian victory being warned not to fight, cited this example, and went on and prevailed. All things to come conjectured by birds or beasts are not here condemned, as touching the weather, but touching good or evil events, as if a Crow and a Pie be seen on the left hand, and a Raven and Eagle on the right, to hold it a sign of good luck. And not onely, as Brentius hath well noted, is such divining here condemned, but from any other thing, wherein there is no reason of good or evil to come, as to put on the left show before the right, which Augustus Caesar held to be a bad sign, the falling of the salt, the going by of the hart on the right hand, or the fox on the left, &c. Nor observetimes: this is the Septuagint render almost as the former word, as if by the first were meant divining by the chattering of birds; by this, by the flying of birds, but it is {αβγδ}, either of {αβγδ}, a cloud, divining about the weather being meant by Astronomy, or of {αβγδ}, a set time, observing of times according to our new Translation being meant, as if one day were good and another bad to go about any thing. As the first is an usurpation above the module of a man, because God onely knoweth what shall come, so this is a derogation from his providence, who can make any day good to such as fear him; and hereby man is drawn from that trust, and gratitude which he oweth to God for any good. Ye shall not round the corners of your heads, nor mar the corners of your beard, Verse 27, 28 nor make any cuttings in your flesh, &c. Chap. 21. 5. the like law is for the High Priest, when any near to him died; and so in this place, in the case of mourning for the dead, as is expressed, v. 28. because the Heathen used thus to do, the people of God might not do it, and so disfigure themselves out of extremity of sorrow, as being without hope in respect of the dead. The word rendered, round, is {αβγδ}, to compass, as when the head in cutting is polled round about, the hait at the temples and behind the ears being cut round off; for this is not the shaving of the whole head, saith Maimony, but of the Maimony. corners, leaving it like a round dish, as the Heathen used to do, Jerem. 9. 26. Chap. 25. 23. Chap. 49. 32. and the Arabians, saith Herodorus, in particular. Herodot. lib 3. Marring the beard was by shaving it off, as appeareth, Chap. 21. 5. for thus also the Heathen did, Esa. 15. 2. Jer. 48. 37. And if any man offended herein, he was beaten so often as he had corners on his head and beard shaved off. An exception from this law of not shaving is, Chap. 14, touching the leper that must be shaved for his disease, and Numb. 8. 18. touching the Nazarite, Maimony. for the shaving after the manner of idolaters onely is forbidden here. Upon this it is like, that Davids men having their beards half shaved, were ashamed. 2 sand 10 4. Hesychius understandeth the prohibition here of nourishing locks to the honour of the devil, or as if they would hereby add unto the form Hesychius. wherein God had made them; but herein he is wide from the charge here given, which is not against nourishing but cutting of the locks round. But this, saith Maimony, is not with sizers to trim the head or beard for decency, but with a razor to shave the corners off. Maimony. For cutting the flesh and marking it, this was also used by the Heathen, Jer. 16. 6. who when they had cut a place, would put stibium or ink into it, thus marking themselves to idols: so Maimony And if the beard, according to the sentence of this law, be marred by shaving it off, and likewise the head by rounding it, so that a man may be ashamed that hath thus done;( yea it is said of Demosthenes, that he once shaved his beard purposely that he might keep in, and study two or three moneths, because it was a shane to be seen in Plutarch in Demosthan. that case;) it is strange that any should glory in rounding of their heads, and cutting in an affencted fashion their beards, as is the manner of gallants in these times. For although this law bindeth not us, yet it sheweth us what is decent, even touching hair, and what otherwise. And if cutting and marking the flesh be Heathenish, what else can be thought of those that cut their bodies with whips amongst the Papists, the scars whereof remain as marks long after, or of those that cause the name of Christ, or the sign of the cross to be burnt into their hand or arm, as Lorinus saith some do? For even Lorinus. Tostatus. thus, Tostatus saith, the Heathen with a golden plate used to burn the name of their idol into their flesh, and in the festivals of Berecynthia, they gashed and cut their flesh, and some of the chief Priests spared not to cut off their privities to the honour of that idol: as also the Scythians are said at the funeral of their Kings to have used to cut off their ears, launch their Herodot. lib 4. arms, and with arrows to pierce their hands. But this was unnatural, and an hurting and disfiguring of the body, which God made, and therefore justly forbidden, as detestable to God: to say nothing of the reasons of this law before yielded, that they might not be like the Heathen, or show to be without hope in respect of the dead. Do not prostitute thy daughter to be an whore, &c. The word {αβγδ} here used, signifieth to pollute or to make common, and it is not strictly to be understood Verse 29. onely that no man should do thus by his daughter, but not by any daughter in Israel: so Hugo, and according to this it is spoken, Deut. 23. 17. And to make her common thus, is not onely by command or counsel, saith Hesychius, but by example, when the mother is an whore. Vatablus expoundeth Hugo. Hesychius. Vatablus. it of spiritual whoredom following the Chaldee, but unfitly. This law is put here for further explication of the seventh Commandment, upon which see more against fornication. Amongst the Cyprians there was a common most wicked custom for maids by this means to get their dowry. And amongst Justin. lib. 18. the Locrians some used to vow when they went to war, if they prevailed, to prostitute their daughters in the temple of Venus. Yet some Heathens so detested fornication, as that they punished it with death; as an Athenian, Valer. lib. 6. c. 1. who finding his daughter to have been corrupted, shut her up in an house, and famished her. And Aufidianus a Roman, his daughter being corrupted by Fannius Saturnius, by the treachery of her Schoolmaster, killed them both. Ye shall keep my Sabbaths, and reverence my Sanctuary. Of Sabbaths keeping he spake before, v. 3. but repeateth it again here, partly because he forbade whoredom, Verse 30. See the same again, c. 26. 2. v. 29. whereby especially the Sabbaths were profaned by wicked people being then idle, and committing this sin: so Cajetan, and partly that reverencing the Sanctuary by attending upon the Divine Worship there, before Cajetan. omitted, might here be brought in, seeing the keeping of the Sabbath standeth Calvin. Ezech. 46. 3. Maimony in Bethhabchirah, c. 7. chiefly herein: so Calvin. The reverencing of the Sanctuary was the reverencing of him that dwelled therein, saith Maimony, and this was by not presuming to come into the mountain of Gods house with a staff in his hand, shoes on his feet, or any dust, or in his working clothes, or with a bag of money about him. He might not spit in any part of it, but wrap up his spittle in his handkerchief, and not make the house of God a thoroughfare, but come in only to worship there: when he had accomplished his service he went backward by little and little, and then softly sidelong till he was out of the court, and he came and was there with fear and dread, considering that he stood before the Lord, neither might any man sit down there, but Davids house, viz. the kings thereof onely, for whom and for none else there was a seat. And no man might make an house like it, or any other thing like the things therein for reverence to God dwelling there. Compare with this Christs whipping of the buyers and sellers out of the Temple, &c. Joh. 2. 14 and his not suffering a vessel to be carried through the Temple, Mark 11. 16. and something is said of going right on and not turning, Ezech 46. 9. and c. 8. 16. This sanctuary was a figure of Christs body, Job. 2. 19. 21. and therefore mystically The Mystery. the reverencing of him is here pointed at, Joh. 5. 23. Heb. 1. 6. Phil. 2. 6. And withall we should learn from hence to use more reverence towards our Temples, because wheresoever God is in a special manner, as he is there by Gen. 28. his promise, the place is dreadful, as Jacob said of Bethel. Regard not them, that have familiar spirits, nor seek after wizards to be defiled, Verse 31. &c. This followeth aptly the precept of reverencing the sanctuary, as Cazkuni noteth, because there were the Urim and Thummim to inquire Cazkuni. by, and therefore they must not inquire by familiar spirits. The word translated, such as have familiar spirits, is {αβγδ}, signifying bottles, because they speak with an hollow voice, as out of a bottle, in Greek they are called {αβγδ}, speakers out of the belly; for as Tertullian saith, a small voice Tertullian. came, as it were from their secret parts, they are also called {αβγδ} from uncleannesses, because this spirit, by which they spake was an unclean spirit keeping in corrupt and filthy places, as the word signifieth, such was the 1 Sam. 18. Acts 16. 16. Witch of Endor, and the word is of the feminine gender, because women for the most part are such. The word rendered, Wizards signifieth knowers, and they are men that take upon them the like skill, touching secrets, but that they divine by the flying of birds, &c. as was said before. This law is had again, Deut. 18. 11. a promise of the Prophet, to whom they should resort, being added, v. 15. that is, of Christ Jesus. The punishment of such is death, Ch. 20. 27. Thou shalt rise up before the hoary head, and honour the face of the old man, and Verse 32. fear thy God, &c. By the hoary head the Hebrews understand one of 70 years, and by the old man one of 60. But Targum Jonathan expoundeth the old Targum Jonathan. man, the wise man; the Chaldee, the skilful in the law, for the learned are to be reverenced, as the aged, and the elders: which were Magistrates, Deut. 22. 18. c. 25. 7. the not doing of this is threatened for sin, Deut. 28. 5. and lamented, Jer. Lament. 5. 12. as a great evil in Jerusalem. The honour due to the aged is to rise up, say the Hebrewes, when they come within 4 cubits of thee, and likewise to others here meant, but other reverence in giving them place, and the priority of speech is here intimated also. Never was this law more practised, then in Sparta of Lacedemonia, whereupon Lysander used to Lysander. In Spa●ta sola expedit senescere. Ephraim. Serm. de timore Dei. Borrhaeus. Hesychius. Plutarch. Apothegm. say, It is a most honourable house for old age, meaning Sparta; and it grew into a Proverb, It is good onely in Sparta to wax old. So that even the Law of nature taught this Of honouring the aged, Ephraim giveth this reason, because they have served God a long time; Borrhaeus this, because old men are often wisest, and can moderate their passions; Hesychius this, because young men growing shall thus be honoured in way of compensation; Plutarch this, because by using to honour old men, parents shall the more readily be honoured. But most generally this, because they represent the ancient of dayes, God, the fear of whom is immediately here next spoken of, as if he had said, in reverencing them, thou shalt reverence God represented by them. Deut. 7. 9. Dan. 7. 9. But the aged most worthy of honour according to the first reason are the godly aged, a gray head in the way of righteousness, Prov. 16. 31. Prov. 20. 29. and yet simply the gray head of old men is called their beauty. If a stranger sojourned with you in your land, ye shall not vex him, &c. of this, see before, Exod. 22. 21. but is again repeated here, that it might be added, Verse 33, 34 he shall be as one born in the land, thou shalt love him as thyself, vers. 34. as was said before of a neighbour, vers. 18. vexing was by objecting to him his former unbelief, and uncircumcision. Ye shall do no unrighteousness in judgement, in mete-yard, in weight, or in measure. Verse 35. Against doing unrighteousness in judgement was, v. 15. but it is here repeated again, that a law against other unrighteous doings betwixt private men in their dealings might be added thereunto. The word translated mete-wand is {αβγδ}, a measure by the yard or ell; weights were pounds, and the measure a vessel containing such a quantity, a bushel, perk or the like of things sold by measure, and therefore an Ephah is name and an hin, vers. 36. the Ephah being a measure of dry things containing a bushel, and an hin of wet containing 72 Eggs. Concerning weights and measures the Hebrewes have these rules. 1 They must not use divers, some less, and some greater, to buy by the greater, and to sell by the less. 2 They must not keep such, lest another happen to use the false. 3 They might not make their weights Maimony. of led, iron or other metal, which might rust or canker, fret and so in time grow less, but of ston or glass. 4 Because there might be a deceit in the balances also, these must be just and right, vers. 36. Lastly, the Judges appointed officers in every City to go into mens shops, and to see to these things, and if they found any deceit, to punish the offender. And as amongst Gods people of old, so amongst Christians, Theodosius and Arcadius would Theodosius. have weights and measures kept in every City, whereby all others should be tried. Justinian in Churches, and that offenders should be beaten {αβγδ}, Justinian. Conc. Mentz. de Empt.& Vend. c. 2. Deut. 25. 13, 14 Hesychius. stoutly. The council of Mentz imposed 30 dayes penance with bread and water upon him that used false weights or measures; and they are an abomination to the Lord but a perfect weight is his delight, Prov. 11. 1. Mystically, Hesychius saith, that here is forbidden the weighing and measuring of ourselves and others with divers weights and measures ourselves partially, and them exactly, against which see somewhat, 2 Cor. 10. 12, 13. CHAP. XX. DIvers laws having been hitherto set down, in this chapter the punishments Verse 1, 2, 3. Verse 4, 5. for offenders against them are appointed. And first such as sacrificed their children to Molech, against that, Levit. 18. 21. they must be stoned to death, and God saith that he will set his face against them to cut them off, yea although the people or Magistrate connived at it. Now because such heavy mulcts are appointed here for malefactours, some, saith Brentius, Brentius. have held, that the old law came not from our gracious God, but some god, cruel and truculent, that delighted in bloodshed. But this is a fond conceit seeing without such severe punishments no Common-wealth can stand, as a body with putrefied sores cannot be made sound without cutting and launching. Of the divers ways of cutting of divers sorts of malefactours see before, Exod. 21. 12. The manner of stoning was thus, when the malefactor came within four cubits of the place of execution, he was stripped out of his clothes, his privities onely being covered and if it were a woman she was stripped to her smock, the place of execution was high, and unto it the malefactor ascended his hands being tied, and with him the witnesses, whereof one strook him with a ston upon his loins, and the rest upon his heart, and then all the people stoned him: so Maimony and Talmud. Babyl. This punishment Maimony in Sanedrim. Talmud Babyl. Ireneus. for offending against Gods laws is noted by some not to have been set down before in giving the laws, but here apart, because we should obey for love, and not for fear of punishment; but if any will not be so moved let them fear the punishment: and for the like reason the ten Commandements are set down without punishments annexed. In that corporal punishments are here set down, but none in the Gospel, but onely eternal in hell, yet now tears and repentance will avert this heavy judgement, whereas then they prevailed not. Origen well noteth a great difference betwixt the Origen. hom. 12 in Levit. Law and the Gospel, and that hereby is intimated a continual expectation now of the day of judgement. Here is but one kind of idolatry put. viz. with Molech, but all others are understood. And so grievous is this sin, as that if the idolater escapeth the hands of men, yet God threateneth, that he shall not escape his, but he will set his face against him &c. Because he hath given of his seed to Molech to defile my Sanctuary, and to profane Verse 3. my holy name. Of the profaning of Gods name see before, Chap. 18. 21. For defiling the Sanctuary by this means the idolater is said thus to do, because his offering to idols elsewhere was in effect a professing to hold it unclean and not worthy to have all divine service done therein, thus almost Tostatus. And Tostatus. generally, because idolatry is not without most foul pollution defiling all things about the place, where it is committed, and therefore the Sanctuary also in the midst of them, so Junius. As also, because they that served idols Junius. Levit. 15 31. Ainsworth. Mainmony. Cazkuni. in other places, came sometimes before the Sanctuary to worship, which is a defiling of it. Jer. 7 9, 10. 2 Cor 6. 16. The Hebrewes note, that there be 36 sorts of malefactours, which the Lord threateneth to cut off. And Chazkuni expoundeth this case, when he transgresseth without witnesses and evident proof: for how secretly soever this wickedness be committed, the Lord alone shall be witness, Judge and executioner to all such, for he seeth all things, Ezech. 8. If others did see and would not, then both he shall be cut off, and his family, Verse 4, 5. and all that go a whoring after him. The Chaldee hath it, he and his helpers, for they that see such wickedness, and seek not to have it punished, are helpers forward of it, and accessary. Thus then not onely his particular family, but all Israel for not punishing him, as helpers herein should be cut off. And thus it is threatened, Jerem. 32. 28, 29. and where idolatry was committed, the whole City must be destroyed, Deut. 13. 16. partly that none any way guilty might escape, and partly to show the greater detestation of idolatry in the Lord, whose all are, and therefore even the guiltless might be dealt with as he pleased, and therefore if they fell together with others, they could not justly complain as wronged. Here is the punishment of such as go after wizards, spoken of, Chap. 19. 31. Verse 6. God will cut them off. This was verified in Saul, 1 Sam. 28. in Ahaziah, 2 King. 2. in Jezebel, 2 King. 9. 22. in Nineveh, Nahum 3. 4. in Babylon, Esa. 47. 8. and in Jerusalem, Micha 5. 12. And Exod. 22. 18. the Judges are commanded not to suffer such to live, but the repeating of that is here spared, and Gods cutting of them off which went to them before not spoken of added here. Constantine enlarged this law, and would have not onely them, but Co●stantius Magnus. their followers and sufferers to be put to death also. Yet, vers. 27. stoning to death of wizards is appointed. sanctify yourselves and be ye holy, &c. Here is repeated again that of ch. 19. 2. Verse 7, 8. Tostatus. upon occasion of so foul an evil as witchcraft. To sanctify, saith Tostatus, is to begin in holinesse, and to be holy, to persevere therein. But I think nothing else is meant, but that they should apply their mindes to be holy, and separate from such wickednesses, that they might be holy. Whereas he concludeth, vers. 8. I am the Lord which sanctifieth you. The meaning is, that he had set them a part to be holy to himself from all other peoples, as v. 26. and that they should seek power to live holy according& to his laws by his grace. For every one that nurseth his father or his mother shall be put to death, &c. See Verse 9. the same before, Exod. 21. 17. where it hath been shewed, that he must be put to death by stoning, and this is intimated in the words here added, his blood shall be upon him, for hereupon Maimony noteth, that wheresoever this Maimony. phrase is used, his bloods shall be upon him, stoning to death is meant. And this is joined to the law of being holy, by this word, for, as if he had said, for if ye will not be holy, but sin against my laws, ye shall die by the sword of the Magistrate, and none shall be therefore counted guilty, but yourselves who are the cause of your own ruin, as appeareth by the law against those that curse father or mother. Here death is appointed for the adulterer and adulteress, and for the incestuous Verse 10, 11 with his fathers wife. What death they should be put to that are adulterous is not here expressed, but Joh. 8. it is said to be stoning, yet Maimony Maimony. saith strangling, because whensoever putting to death is spoken of, and not the kind of death expressed, strangling is meant, but by that reason another of his rules would fall, viz. that when it is said, his blood shall be upon his head, stoning is meant, whereas putting to death with this addition is sometimes spoken of, but not what death expressed. Of the punishment of adulterers, see more in my catechism, Command. 7. and of adultery with the betrothed woman, Deut. 22. 23. this answereth to Chap. 18. 20. and in Deut 22. 24. it is put out of doubt, that the rabbis rule is false, because stoning is expressly mentioned, and therefore strangling was not for the adulterous. The like punishment is for him that lieth with his daughter in law, it being Verse 12. doubtless meant both in this and in the former case, the first husband being dead, because otherwise it is adultery also, for which death is appointed, vers. 10 To lye with mankind also is death, according to the rule before-going, by Verse 13. Leg. Julian. de adult. Aesc●in●s contra Timar. stoning. By the imperial Law such a man was to die by the sword, by the law of Theodosius and Arcadius by burning in the fire. Amongst the Athemans he must die, and the party abused never bear any office. In a council at Vienna certain rollers being found guilty of this sin, were adjudged to the fire. Touching the impurity of the Popes of Rome in this, see somewhat before, Chap 18. 22. If a man take a wife and her mother, he shall be burnt, both he and they, &c. This Verse 14. was forbidden, Lovit. 18. 17. but why is it more sharply punished, then to take a fathers wife? To this Hesychius answereth, because it breedeth the Hesychius. greatest confusion, they that are born thus being both uncles and sons, &c. But Tostatus better, because this sin was more common, therefore the punishment Tostatus. is made greater, to strike the more terror. But why must they be burnt also, seeing one that was first taken must needs be innocent? Tostatus answereth, if they be taken both together; and Calvin, by mutual consent; Junius, they, that is, the mother if she be thus taken after, or the daughter if Calvin. Junius. she be taken after. Any of these ways the sense will be good. Of burning see again, Chap. 21. 9. If a man lye with a beast, he shall surely die, and ye shall slay the beast, vers. 16. Verse 15. The like is also decreed for a woman, they must be stoned, beast and all for greater detestation. If a man take his sister, &c. Here because her seeing of his nakedness is Verse 17. R. Solomon. spoken of, Rab. Solomon saith, that the very seeing of the privy parts was death, although no further sin were committed: but this is improbable; to uncover the nakedness in man, and to see in woman are all one. Whereas cutting off before the people is spoken of, but not putting to death, the Hebrews understand it by the hand of God; and that by the Magistrate they should onely be beaten, as always when cutting off is spoken of, say they, is to be understood. But Gods cutting off is sometimes secret, and therefore cutting off before the people cannot set forth that, but stoning to death, as in Tostatus. Oleaster. Verse 18. other like uncleannesses. So also Tostatus and Oleaster. If a man shall lye with a woman having her sickness, &c. Of this law see before, Levit. 15. 24. and Chap. 18. 19. here the punishment threatened is, they shall be cut off, that is, by the hand of God, as Maimony saith, and beaten by the Magistrate. Thou shalt not uncover the nakedness of thy mothers or fathers sister, &c. Of Verse 19. this law see before, Levit. 18. 12, 13, 19. The penalty set down here is, They shall bear their iniquity, that is, as Calvin hath it, the punishment of their iniquity, Calvin. Tostatus. Pelican. Pelargus. Brentius. Septuagint. death: so likewise Tostatus, pelican, Procopius, Cajetan. But the Hebrews, They shall be beaten; and Pelargus and Brentius, Some punishment, according to the quality of their offence at the discretion of the Magistrate, to which I do rather agree, because death is not name. The Septuagint add further here, They shall die childless, but this followeth, v. 20. If a man lieth with his Uncles wife, &c. they shall bear their sin, they shall die Verse 20. Junti analys. childless. Here is a strange exposition made by Junius, that they should be put to death, although the woman were with child, without staying, till she was delivered, for this were barbarous and inhuman cruelty. And not much better is that of Tostatus, They shall be put to death, and not suffered to live Tostatus. to have children; for it is not said, They shall be put to death, but die childless. Wherefore Calvin saith best, For corrupting the seed of Abraham they Calvin. R. Solomon. Pelican. Lyranus. Aug quaest. 76. Hesychius. Verse 21. shall be barren: and Rab. Solomon, If they have any children, when they come together, those shall be taken from them. Augustine and Hesychius will have the meaning to be, that their children shall not be reputed unto them, as legitimate, but I rest in the former. The like punishment is for him that taketh his brothers wife. Now it is to be understood, that although barrenness be threatened, as a punishment for sin, yet it is not so in all, but as other wants to the godly for chastisements or trials, or that the servants of God, who want children, may be the more free from worldly cares, and fuller of charity to the poor. And because here are greater punishments for some incests then for others, we may see that these sins are not all alike, but of them there are degrees. Here it is concluded with a general exhortation to obedience, as Levit. Verse 22, 23 18. 26, 27, &c. spewing out of the land being threatened, if they defiled themselves in these things, as also there. This land is said to be a land flowing with milk and honey, but of that see Verse 24. Exod. 3. 8. The statutes to be observed in particular are said to be those of putting Verse 25. difference between beasts clean and unclean, &c. of which see, Chap. 11. Rab. Menahem saith, these are here spoken, because he that transgresseth Rab. Menahem. by carnal copulations before censured, is as a beast and no man. Because the punishment of Wizards, &c. hath not been yet set down, but Verse 27. of those that seek unto them, their punishment is here appointed to be stoning to death. And so, as Chap. 19. it was forbidden either to use enchantment, v. 26. or to seek to such, v. 31. they have both their judgements severally appointed here, and v. 6. CHAP. XXI. THere shall none be defiled for the dead amongst his people, but for his kin, that is Verse 1, 2. near to him, &c. The Lord having given a charge for the peoples keeping of themselves holy, Chap. 19. now prescribeth special rules of holinesse, and avoiding defilements to the Priests. Baal Hatturim and Caskuni note, that Baal Hattur. Cazkuni. this followeth immediately after the law against wizards, and such as use familiar spirits, and seeking to them, because the priests keeping themselves always from pollution, and so being fit to inquire for them by Urim and Thummim, they should not have any need to go to wizards to inquire in any case. And these laws are given to the sons of Aaron onely, not to the Levites, nor to Aarons daughters, and first to the whole company of priests, and then to the High Priest more strictly, v. 10. For these words, for the dead, Hebrew it is, for a soul, so likewise, Chap. 19. 28. but v. 11. it is further expressed, The souls of the dead: for a soul, then here is for a soul departed, for that one is dead, and polluteth, when his soul is departed. The Septuagint render it, for a soul; the Chaldee, for the dead, according to the meaning, amongst his people, that is, amongst the Israelites, of whom he is one. How a man might defile himself by the dead, is shewed, Numb. 19. 14, 16. viz by being in the tent, where he lieth, by touching the corps, or the grave, or a bone, and this defilement lasted seven dayes. The Hebrew Canons also say, that whoso cometh within four cubits is defiled, and by the Analogy of that, Levit. 11. 25. he that beareth the corps, and by following the beer to the burial, as may be gathered, Levit. 10. 7. in that Eliazar and Ithamar might not go from the door of the tabernacle to the burial of Nadab and Abihu, wherefore Brentius summeth Brentius. this up also as a means of defilement. And most of all did he defile himself that shaved or plucked off the hair of his head or beard, or cut his flesh in an heathenish manner through sorrow; for not onely the Priests might not thus defile themselves, verse 5, but not the people, Chap. 19. 27, 28. Those that are near of kin to the Priest for whom he may defile himself, are father, or mother, son, or daughter, brother, or sister dying a Virgin, and the Verse 3. Hebrew Canons add, for his wife also, because she must needs be understood as nearest to him, saith Rab. Solomon. And indeed in reason, if the Priest might R Solomon. mourn for any, because near unto him, for his wife especially, as nearest of all. Therefore Ainsworth and Willet subscribe to this, and bring that, Ezek. 24. 16, &c. for a proof, because Ezechiel was particularly bidden, being a priest, not to mourn for his wife, dying in an extraordinary case, which he would Ainsworth. Willet. not doubtless have done, although this prohibition had not been given him: if generally the Priests might not have mourned for their wives, yet the common opinion is, that for his wife a Priest might not be defiled, but onely for the particulars here name, being of his consanguinity, and therefore, Ezech. 44. 25. the same particulars onely are repeated again. And to this I Tostatus. subscribe, because if Gods will had been that the wife should be mourned for, be would have name her as well as others that were near. And that argument drawn from the charge given to Ezechiel 24 rather proveth this opinion then the other, because there is an instance of a priest forbidden to pollute himself for his wife, which that singular love which he bare unto her expressed, v. 16. would haply have made him to do, although unlawful, had not God interposed this special charge against it. If it be demanded, what reason that the wife may not be lamented after the manner of a mother or daughter? I answer, haply because the love of the wife exceedeth the love of all others, and therefore lest measure should have been exceeded, if a Priest had been permitted to mourn for her, he was not permitted in this case. For the near kin then here nominated a Priest might defile himself, and for them onely, that is, be in the room with them, provide for their funeral, accompany them thereunto, and mourn for them, but this no longer then till the grave was covered, saith Maimony; for thenceforth they were, as others Calvin. Maimony. dead, and the punishment of transgressing in any of these things was to be beaten. And he expoundeth this, for his near kin, as not a permission to mourn for such, but as a command: so that if any would not in these cases, he was to be compelled to it. For his sister a Virgin he might do this, because she had none husband to mourn for her, but being married, she was joined to another family, and therefore not to be mourned for in the family of the priests, but in that of which she was now a member. For the reason, why mourning or coming near the dead should be counted a defiling, and yet permitted to the priests in some cases, but in all others prohibited, the legal was, because they ought continually to attend about the tabernacle, and to be fit to do the service thereof, but by ministering about the Calvin. Fonseca. dead they were polluted, and so made unfit for seven dayes, yet because nature requireth these duties towards father or mother; &c. here being a greater necessity, the law of Ceremonies, by which they were bound to daily attendance, was to give way thereunto, lest the decent interring of the dead should be neglected, as also the law of Circumcision in the wilderness for 40 years, and of the priests eating the showbread, when David was in necessity, &c. was for that time dispensed withall. Thus it was under the law, but under the Gospel the son is not permitted to go and bury his dead father being called to follow Christ, to show, that no duty, how necessary soever, that standeth not with obedience to Christs calling, can dispense therewith, but contrariwise all duties must give way hereunto. The mystical reason was, to show, The Mystery. Hesychius. Ezech 3. that Gods priests should not partake of other mens sins and so be defiled, as they are, if they admonish them not hereof, and do all that they can to reform them: for to be defiled by the soul of one dead, is to be defiled by one dead in sin, and therefore to point at this, the soul is here put for the dead, which is properly the seat of sin, and is dead by sin. For his being defiled for the nearest to him, father and mother, &c. hereby was showed, that although he be not defiled by the sins of the people, if he admonisheth them, yet by the sins of those of his family that be most near to him, he is defiled, because his exhortations, and charges, and admonitions to them should be daily& hourly, which if they were, it is presumed, that they would reform: and therefore a Bishop is described to be one that can govern his own house well. 1 Tim. 3. Indeed if his sister be married away, he shall not be defiled for her, because now she is not any longer in the same family, but during the time of her Virginity, and for others most near unto him, but are separated and gone out of the family. Thus Hesychius, and to this effect Procopius, and Cyril. Alexandrinus. Procopius. Cyril Al. de adorat. And indeed for the most part they of the family of a faithful minister of God are brought to reformation by his godly endeavours, and yet sometimes in some particulars it is otherwise, as in Judas, one of the family of our Lord Jesus; wherefore we may best put the case thus: For his people in general, if any of them, over whom he hath a charge, be dead in sin, he shall not be defiled, so that he by his instructions and admonitions publicly doth his best endeavour to convert them; but if any of those that be more near unto him be dead, he shall be defiled, unless, besides the instructions given to them and to others together in public, he doth privately seek by admonishing and instructing to reform every one of them daily. But he shall not defile himself, being a chief man amongst his people, to prophane himselfe Verse 4. prophanehimselfe. The Hebrew, {αβγδ}, a Lord shall not defile himself, seemeth to be rightly rendered thus. Yet Cazkuni saith, that the common Cazkuni. rendering of these words is, he shall not defile himself for a chief man, no not for the High Priest, not being of his near kin, although for one near to him, being far meaner he might. Some say it is meant, he may not defile himself for the Prince, as Tostatus, Calvin, &c. because {αβγδ} signifieth Tostatus. Calvin. Osiander. Pelargus. the Prince, judge. 9 51. But against both these maketh this, that there is no word signifying for; howsoever Oleaster to avoid this, compoundeth the word of two, {αβγδ} and {αβγδ} supper, rendering it, for him that is above. But forsomuch as the Prince or High Priest is a father as it were of the country, and near to every one, I cannot think, that God would forbid a general mourning of all for him; and experience sheweth, when Moses died, and when Josiah died, all mourned. Neither can it be taken in the nominative Deut. 34. 8. case, A Prince or High Priests shall not defile himself, as some expound it, Ar. Vat●blus. Pagninus. Junius. for the High Priests charge followeth, v. 10. and with Princes and their duties it is not meddled here, but with Priests onely. Junius rendereth it, An husband shall not defile himself, but in his Analysis he retracteth this, because it is contrary to the common opinion of the Hebrews, who held that the wife was to be understood, v. 2. as most near unto him. But according to that which I have already said hereupon, there was no cause of this retractation, especially forsomuch as {αβγδ} signifieth an husband, Exod. 21. 3, 22. yet his other exposition may indifferently be received, A master shall not defile himself, that is, although for his near kin he may, yet for any other of his family, he being a Priest may not, for for a master is, {αβγδ} put also, judge. 19. 23. viz. the master of an house, as {αβγδ}, Bagnelah, is for the mistress, 1 King. 17. 17. wherefore the Chaldee rendereth it here Rabba, a master; but of all Chald. Septuagint. the Septuagint err most strangely, rendering it, suddenly, but this is by mistaking {αβγδ} suddenly, for {αβγδ} master; and therefore Hesychius herein doth but irritum opus, in applying his being defiled suddenly to a mystery. Whereas another word, profane, is here used; this was to show, that the polluted were made for the time profane persons, and so unmeet for the service of the Sanctuary. They shall not make any baldness upon their head, or cut the corners of their Verse 5. beards, &c. of this forbidden to all Israel in their mournings see before, Ch. 19. 28. but rounding of the head is there condemned, here making it bald, but this was either by shaving or plucking off the hair for sorrow. When the Priests did defile themselves by mourning for their near kin, they might not thus do, because it was heathenish, and the practise of idolaters, 1 Kin. 18. They shall be holy unto their God, and not profane his name, for they offer the Verse 6. offerings, &c. Here is a reason set down, why the Priests must not be defiled, viz▪ because they must be holy to God. All the people are charged to be holy. Levit. 11. 45. 19. 1. 20. 26. because God had peculiarly chosen them above all other peoples, but because from amongst them the Priests were more specially chosen, they above all must be holy, and not defile themselves any way. And the reason is added, because if they should come polluted to offer sacrifices, Gods name should be profaned, that is, himself and his service should thus come to be vilified, whereas all good care being had to come purely and reverently before him, a more reverend regard is wrought towards him and his worship in all that see it. How the name of God was profaned by others also being pollute, see Chap. 18 22. 19. 12. For sacrifices made by fire, Hebrew is {αβγδ} fires, and therefore Tostatus and Hugo render it incense; the Tostatus. Hugo. Septuagint. Oleaster. Junius. Septuagint, {αβγδ}, sacrifices by fire, and all fire-offerings most probably are meant, as Oleaster hath it, because next unto these bread is name, as the other thing offered by them also, that came not into the fire, as the showbread, for by bread here Tostatus understandeth showbread; some, flower and all things made thereof; and some, because {αβγδ} signifieth food, all other offerings, which are called the food of God, because he is delighted therewith, as with food. But I rather think a distinction to be made here of things burnt in the fire, and offered without burning, and therefore showbread meant in the last place, and all other burnt-sacrifices in the first. As this verse is begun, so it is concluded, therefore they shall be holy, Hebrew holinesse: that is, singularly holy. They shall not take a wife, that is an whore or profane, or put away from her Verse 7. Maimony in Issurei Biah, Ch. 19 Sol. jarchi. husband, &c. By whore the Hebrewes understand one, with whom a man hath lain unlawfully, either by constraint or willingly on her part, with such a Priest may not mary: or profane, that is, a woman coming of an whore, or of one put away, and if of a Widow, she is the profane forbidden to the High Priest, vers. 14. so Maimony, &c. for as the daughter of a Priest playing the whore is said to profane her father, vers. 9. so parents profane their children by their lewdness. A woman put away was one divorced, which was then practised upon divers occasions. According to this law Deut. 24. 1. touching Priests wives, is that direction, 1 Tim. 3. But Junius by one profaned Junius. will have one forced understood, and by the whore, one willingly suffering this abuse, I rest in the former especially for the singular skill of the authors in these laws. The mystical meaning of this law was to show The Mystery. Hesychius. that the priests under the New Testament should not meddle with any of the rights of the Jewish Synagogue: for an whore is that Synagogue often called, Esa. 1. Ezech. 16. Hos. 2, &c. and a woman put away with a bill of divorce, Hos. 2. Esa 50. and Christ, whom his Ministers do represent, was most aptly figured out by the priests offering the bread of their God, because he was a priest after the order of Melchisedeck, that brought forth bread and wine: thus Hesychius, who also reasoneth from the plural and singular Gen 14. numbers joined together, they shall not take a wife, and then the singular, for he is holy, wherein must needs be a mystery. And for an whore or profane, he readeth scortum,& vile prostibulum, as if the last were worst, so also Tostatus, Tostatus. C●je●an. Vat●●●●s. Verse 8. but Cajetan and Vatabl. contrariwise will have the prostituted whore meant by the first, and the secret by the other. Thou shalt sanctify him therefore, &c. In concluding, vers. 7. he saith, for he is holy to his God, and here, thou shalt therefore sanctify him, that is, thou who art a ruler in Israel, shalt not suffer him to be thus defiled, but have a care in all things to keep him from such things as pollute, and hereupon it was, that the Magistrate provided, he should he beaten, that thus defiled himself. He shall be holy to thee, that is, thou shalt have him in high honour: for every man in Israel, saith Maimony, must give much honour to the priest. Maimony in Cleba mikdosh, Chap. 4. Tostatus. Junius. And let him be first for every thing in the Sanctuary, to open the law first, to bless first, and to receive a seemly portion first. Tostatus and Junius will have it spoken to Moses, Thou shalt sanctify him, that is, command him these things, that he may be holy. Here because that same that is before called holy, is bidden to be sanctified, Hesychius will have Christ pointed at, who is both holy in himself, and sanctified in his Ministers, and by them, when Hesychius. they keep the holinesse by his grace given unto them. The daughter of any Priest, who profaneth her self by playing the whore, she hath profaned her father, and shall be burnt. Not onely the priests, but their Verse 9. wives and children must all be holy, because they also did eat of the holy things of the Lord, and therefore incontinency in a priests daughter must be more severely punished, then in another woman in the like case, she must be burnt with fire. Maimony limiteth it and saith, onely being under an husband she was to be thus punished: but in the text there is no such limitation, Maimony. wherefore I hold rather with Lyranus, that although she were single she must die thus, for the reason rendered is, she hath profaned her father, that Lyranus. is, brought him into disgrace, whereas if a married woman were meant onely, the reason would as well have been rendered from her husband, who was most abused: the man with whom she played the whore, say the Hebrews, must be strangled. For profaning her father, the Septuagint hath her fathers name; the Chaldee, her fathers holinesse; Solomon Jarchi saith, she contemneth Solom. Jarchi. his honour, and men will now be ready to say, Cursed be the man that begot such a daughter, and cursed be he that brought her up. The vestal Virgins amongst the Romans were butted quick, if they played the whores, August lib. 3. de Civit. c. 5. because it was thought to be a disgrace to the gods, to whom they ministered. And under the daughter by the like reason, the son and the wife of a Priest also were to be understood by a Synecdoche, saith Calvin, whereby one is name, and the rest understood, so likewise Pelican. The Priests daughter Calvin. Pelican. The Mystery. H●sychius. is spoken of, saith Hesychius, in a mystery, the Jewish Synagogue being meant, for as that State is called an whore, so she is called a daughter, Esa. 1. and how she came to an end by burning, is notoriously known, under Titus and Vespasian. And the high Priest, upon whose head the anointing oil was poured, shall not uncover Verse 10, 11 Verse 12. his head, nor rend his clothes, &c. Because the High Priest came yet nearer to God then the other Priests, he must be yet more holy, and is restrained from mourning for father or mother, &c. he must not go out of the Sanctuary to follow any corps to the burial. The word high Priest, Hebr. is great Priest, or Priest greater then his brethren, not onely one high Priest being meant hereby, but the second to him also, who if he by any accident were unclean at any time, served in his room, as was noted, Chap. 16. 33. and the Priest anointed for the war, Deut. 20. 2. so Maimony, none of these might be defiled for any dead, or mary any other but virgins, as followeth, vers. 13. 2 Kings 2. 28. Maimony in Issurei Biah, Ch. 17. for they were greater then their brethren. Of the anointing oil see, Exod. 30. 25. and of the garments belonging to him, Exod. 28. If there were none oil, they were consecrated by putting on the garments onely, saith Maimony. Of uncovering the head and rending the garments in mourning, see before, Chap. 10. 6. By the Hebrew Canons beating is appointed for the High Priest, if he goeth into a tent where a dead body is, or any way defileth himself for the dead; but in case that he being alone upon the high-way findeth a dead body of an Israelite, he shall defile himself by burying it, unless he can forthwith call and appoint some other to do it. If another be with him, Priest or Maimony of mourning, Ch. 3 Verse 12. Nazarite, one of them shall rather do it, and he may not. For his not going out of the Sanctuary, this is expounded, in the time of his service, and at such time none other Priest might go out upon pain of death, see Chap. 10. 7. To go out now is said to be a profaning of the Sanctuary, because the service Tostatus. thereof is slighted for other occasions, the crown of the holy oil is upon him. The Septuagint, the holy oil, the anointing of his God is upon him. But it is {αβγδ}, the crown; but the holy oil may well be thus called, because the word signifieth also separation, and hereby he was separated from others of the Priesthood, having an higher degree of holinesse upon him, and he ware a crown of gold, Exod. 29. 6. upon which the holy oil being poured, it might therefore be called the crown of the holy oil. He shall mary a wife in her virginity, &c. Not onely the women before Verse 13. Maimony. forbidden to other Priests, but a widow also is forbidden to the High Priest. And she is counted a widow, after whose betrothing onely her husband died, although she were not married to him. The virgin must be one of his Verse 14. own people, that is, of one of the twelve Tribes, and not of other people, although other Israelites might mary with other, so Ezech. 44. 22, they shall take maidens of the seed of the house of Israel; and the Hebrew Canons, Priests, and Levites, and Israelites may lawfully mary one with another; Maimony in Issurei Biah, Ch. 19. Verse 15. but the issue is counted after the male, if the father be a Priest, the son is a Priest also; but if another Israelite marrying a Priests daughter, the son is but a common Israelite. If the High Priest transgressed herein, he is said to profane his seed, because a son begotten by him of a widow or whore taken to wife is unlawful, and may never serve, and therefore beating was appointed for High Priests and Priests in these cases, so Maimony Issurei Biah, chap. 19. In speaking of the virgin here, whom the high Priest should mary, the Septuagint add, of his kindred, but this is not in the Text, and his liberty hath been shewed to be more. A virgin he must mary, because this is a marriage more honourable, and whereas if he be old, it may seem unfit for him to mary a young maid; Calvin saith well; he ought to have respect unto yeers, Calvin. and to choose one nearer to his own age. Whereas that, Ezech. 44. 22. forbidding all Priests to mary widows, may seem to differ from this forbidding the High Priest onely, it may be easily answered out of the Text, where the widows of Priests are excepted, with whom they might mary, but the High Priest might not, so also Borrhaus. Of all applications of these laws, that of Borrhaeus. the Church of Rome is the worst and the most absurd: for from hence they gather, that no Priest under the Gospel may mary a widow, or go to the second 1 Tim. 3. marriage against that of the Apostle, A bishop must be the husband, of one wife, and therefore whoso hath done thus, say their Popes, let them be removed Decret. Si●icii, Innocentii, Leonis. from all sacerdotal dignity, and they condemn marriage in Priests, because it is here said, that the Priests must be holy, altogether from the purpose of this place, if here were a law for our ministers now, as there is not, but onely for the legal Priests, so Brentius. By the high priest Christ Brentius. was undoubtedly figured out, who had the oil of gladness poured upon his head above all his fellows; but how did not he uncover his head, according to these news, rend his garments, or mourn for father or mother, or mary a virgin, and not go out of the Sanctuary? Hesychius saith, The Father was as Psal. 45. The Mystery. his head, from whom he was never disjoined; his human nature, his garments, which his divine never left, no not in death; the Jews, his father and mother, by whom he was not polluted, although dead in sin; and out of the Sanctuary he went not, because although he kept company with publicans and sinners, yet his Sanctimony remained always unspotted, the Jews, who were as an whore or wife put away, as was before shewed, and as a widow in regard of true knowledge, of which they were deprived, he married not, as his Church, but took the Gentiles, as a Virgin, for thus the Apostle calleth 2 Cor. 11. 2. Revel. 14. 4. the Corinthians, and his company being 44000 are called Virgins. And well may by the Gentiles a Virgin be understood, and not an whore, although they were guilty of idolatry also, because to be adulterous by idolatry, argueth such as have been taken and married unto the Lord before, as the Gentiles were not, but the Jews, and for the same reason can they not be a wife put away, and the knowledge of the truth given unto them exempted them Origen. Hom. 12 from widowhood. Thus therefore in general, and as Origen in particular, this may be applied to every faithful soul, for she is the Virgin wife of this High Priest. And Jerome likewise in his Epistle to Fabiola, telling her that she must have nothing left in her of the old man, that she might be a wife for Christ. To embrace the pure doctrine of Christ, and none other, and to stick Hieron. Epist. 12 constantly to it alone, and live accordingly, is to be his pure Virgin wife in whomsoever, but to go a whoring after errors, or to be given over to them, or to corrupt manners is to be in a state uncapable of this high dignity. Whosoever he be of thy seed that hath any blemish, let him not approach to offer the Verse 17. bread of his God. What these blemishes were which disabled any from this ministry, is showed, v. 18. 19, 20, 21. and the offerings which he should not offer, are further expressed, and v. 22. he being allowed yet to eat of the most holy things, v. 23. he is forbidden to come unto the veil, or nigh the altar. The word translated blemish, is {αβγδ} signifying any thing to be blamed for deformity, want, or superfluity, and it was a blemish in the priests onely, that disabled them, not in the Levites, for they offered not the bread of their God. Touching the bread of God and his fire-offerings also mentioned here, v. 21. see before, v. 6. The blemishes reckoned up here are Verse 18, 19 Verse 20. twelve, blindness, lameness, a flat nose, any thing superfluous, a broken foot, a broken hand, a crooked back, a Dwarf, a blemished eye, the scurf, the scab, and broken stones. First, he must not be blind, because such cannot 1 blindness. Ainsworth. see to do the priests office; by blind, Ainsworth and others understand also the pur-blinde, the dim-sighted, the blemished in the eye also, or in the eyelid; but for blemishes in the eye I see no reason to bring them in here, because they follow in particular expression, v. 20. Hesychius thinketh that these Hesychius. things are not at all to be understood literally, but mystically onely, because a man might get these blemishes by casualty, and God looketh to the heart, and not to the outward man. But because by outwards he would teach inward things concerning the soul, that the blemished by sin are unfit to minister before him, for which cause also beasts for sacrifice must be without blemish, and to set forth that service with the greater grace, lest offence should be taken Theod. quaest. 30 Basil. de Bapt. Cap. 2. Clem. Alex. 12. de adorat. Cyprian. Epist. 64. Pausan l. 9. Fenestel. de Magist. Rom. c. 7. Seneca Contr. 2. Sacerdos omnis sit integer. Plin. l. 7. c. 38. by the wayward people at the blemished priest, the meaning of the Lord was even according to the letter, that no such should serve as priest. Wherefore Theodoret better understandeth these things first literally, and then maketh a mystical application hereof: so likewise, Basil, Cyril. Alexandrinus, and Cyprian. And even amongst the Heathen the perfection of their priests was much stood upon. Amongst the Greeks none could be a priest to Ismenus Apollo, unless both in form and shape of body, and in birth he were excellent: amongst the Romans no vestal Virgin might be taken that had any blemish of body. Seneca, who telleth of Metellus in adventuring to save the image Palladium in the temple of Vesta, that was on fire, losing his eyes was for this put from his priesthood, saith hereupon, the priest must be perfect; and Pliny saith, That Sergius having lost his right hand was likewise put by. And amongst the Persians, he that was blind might neither minister about the holy things, nor be admitted to any place of government in the Common-wealth. By the blind, saith Hesychius, was set forth one ignorant Hesychius. and unlearned, that cannot see into the light of the truth, he must not be a minister of the Gospel, and he paralleleth the twelve properties required in a Bishop with these twelve; amongst which one is, that he must be apt to teach, 1 Tim 32. opposed to blindness, and thus the Lord taxeth insufficiency and darkness in the understanding, as blindness, Matth. 23. 16, 17, 19. 2 lameness. The second blemish, lameness, which was when a man went halting, or upon crutches, or had an unseemly gate, disabled to this office, because to see one go so was an ill sight, and there was danger of spilling the liquid things about which he served, and creeples and lame persons have oft-times lame Pallad {αβγδ}. 2 Sam 5. 8. Hesychius. conditions, whence that saying was taken up by the Poet, Thou hast as lame a sonl as feet, such were the lame Jebusites that kept the Fort of Zion against David, whom his soul abhorred. By the lame, such as in part corrupt and overthrow the Law and Word of God, are set forth, because as in the lame there is one foot sometimes sound, but the other is lame: so such holding of God, and boasting of his service corrupt his law; and therefore of halting the Prophet Elijah speaketh, reproving it most sharply, and the Apostle of 1 Kings 18. H●b. 12 13. halting, as dangerous. The third blemish is a flat nose, in the Septuagint, a short nose, or a nose 3 A flat. Nose. cut off, it is a nose any way blemished: The Hebrews say, there be of these nine sorts, a hookt nose, a crooked nose, too long or too short, too great or too little, boared through, cut or broken. In Hebrew it is, {αβγδ}, cut off, but what member cut off or curtailed is not expressed, whereupon some expound Junius. Oleaster. Cajetan. it of any member or part cut off: but because he goeth through particular members, it is best to understand one in particular also here; and because a nose cut off is a great blemish, and is not elsewhere spoken of, if not here, a nose cut off, or flat, which deformeth almost as much, although it be counted a grace amongst the Chinois to have such a nose. To show what a disgrace it is to have he nose cut off, we may bring the practise of the Egyptians, amongst whom adulteresses and adulterers had their noses cut off, and lo the Emperour made the like law, and Justinian for such as violated Diodor. Sicul. Virgins. Now because the nose is the organ of smelling, hereby are such set forth as want the smell of their cognations, saith Hesychius, who can well eenough Hesychius. endure any evil sent of wickedness, and are not troubled as it. The fourth blemish is any thing superfluous in any part of the body o● 4 Any excrescency. member, see the like again touching sacrifices, Chap. 22. 23. Hesychius referreth this also to the nose, if it be over-great, but it is doubtless more general, and therefore the Hebrews in numbering the blemishes taxed here speak not onely of an over-great nose, but of lips upper or nether hanging out, belly or navel over-hanging through fat, or breasts like a womans breasts, six fingers of an hand, or six toes of a foot, a swelling in the thumb, &c. And by an excrescency what can more fitly be set forth their sin, for which in any kind a man is notorious? It is called therefore a weight, as any excrescency is, that must be put off. Heb. 12. 1. The fifth and sixth are a broken hand and broken foot, that is, having any part or finger of it cut off, and much more if it be all cut off. By the one of 5 A broken foot. 6 A broken hand. Hesychius. these Hesychius understandeth the foot of pride, by the other the hand of capacity or covetousness. But because we are bidden to have our feet shod with the preparation of the Gospel of peace, that they may not be hurt or broken, an undaunted going on to set forth and to profess the Gospel being set forth hereby, I think, that in the broken foot timorousness in standing for the truth is pointed at. And because the hand is the instrument of giving and Ephes. 6. 15. helping the distressed, which a broken hand cannot do, in the broken hand unmercifulness and denying to help is pointed at; and the rather, because a Bishop must be hospitable, and the Prophet is to speak all commanded him without any fear. The Hebrews name these blemishes also in the feet or Jer. 1. 17. Math. 10. hands, if a bone be broken in either, if the fingers or toes be joined together, or they be bowed up, and a crooked foot, and broad sole of a foot like a goose, &c. The seventh blemish is a crooked back, or a back with a bunch hanging 7 A Crookt-back. Targum Hierosol. out, the Targum Hierosol. a bunch in the eye-brow hanging over the eye; but the Septuagint, a back sticking out, being therefore that taken, it is a great deformity; that of Thyrsites in Homer being thus specially set forth, and it oftentimes argueth crooked conditions. By this the covetous are set forth, The Mystery. Ambros. Serm. 4 bearing a bunch of worldly cares, as the camel, to whom they are compared, a bunch on his back, so Ambrose; and to this answereth that, 1 Tim. 3. not given to filthy lucre. Touching the eighth blemish, for dwarf, in Hebrew is 〈◇〉, 8 A Dwarf. signifying small or thin, so that it may either be expounded a dwarff, or a thin, over-macilent consumed body. Maimony will have a small white spot Maimony. Sepruagint. Vatablus. Oleaster. Hesychius. in the black of the eye meant hereby, but the blemish of the eye followeth next. The Septuagint render it {αβγδ}, one having a ragged or pimpled face; Hesychius, Vatablus, and Oleaster, a thin film over the eye: but perfections in eyes are next spoken of, as hath been a heady said; and the word doth not signify rugged, and therefore the little, thin body is rather to be understood, Junius. Pagninus. so Junius. and Pagninus. And thus one de●aying and falling herefrom is set forth; for the blemish here taxed, saith Cajetau, is the consuanption. Ninthly, the blemished eye, {αβγδ}, a suffusion in the eye, saith Maimony, 9 A blemished Eye. Maimony. Pogninus. Tostatus. Junius. Oleaster. is a white gotten into the black of the eye, and mingled with it. Some render it a whiteness in the eye, some a film drawn over, some bloud-shotten, some squine-eyed, but the word {αβγδ} signifieth to mix or confounded; and hereby any blemish in or about the eye may best be understood, of which the Hebrews reckon up nineteen. 1 White mixed with black. 2 A while spot. 3 A black spot sinking in. 4 A pain in the eye. 5 The standing out of the eye, so that the eye lids cannot cover it. 6 The eye too great. 7 Too little. 8 Too high placed. 9 Too low. 10 Too round. 11 Watery eyes. 12 Winking. 13 Squint-eyed. 14 One great, and another small, &c. And in the eye-lids they number seven blemishes, no hair, too thick, one unlike another, cut, boared, hurt, too close and in the eye-brows fine, no hair, meeting, but one, more then two, one unlike another. By such as had a blemish in the eye, Hesychius well understandeth those that have the knowledge of God, but corrupted through pride, according to that, ● Tim. 6. ●. for where knowledge enlighteneth, pride darkeneth, so Greg. in Moral? For the tenth blemish, the scurf, this is a kind of mange in any part of the 10 The Scurf. body, being worse then a scab, but not so bad is the loprosie; Livit. ●●▪ 22. Deut. 28. 27. it is spoken of as incurable? Hereby Hesychius understandeth a Hesychius. detract our, who always iteheth as it were to be slandering and speaking ill of other men. For the eleventh, by the scab, saith Maimony the Egyptian soab is understood, 11 The Scab. which is hard; it is an itching seab that spreddeth round, by which the libidinous, saith Hesychius, are set forth, because their lust is as an itching in Hesychius, them after fleshly uncleanness. For the twelfth blemish, the ston broken or bruised, in Hebr. it is {αβγδ}, 12 The broken stones. bruised; the Septuagint render it, having but one ston, but it is stones broken, or bruished, or swelled, as some have it? And because from hence the seed cometh for generation, seen as are unapt to beger children unto God are set forth hereby, and they are such as say and do not, as Hesychius noteth. And hitherto of the twelve general blemishes in any of the sons of Aaron, Hesychius. making them unfit to minister, but of others of the tribe of Levi nothing is said here, and therefore it is held that they might minister in their places notwithstanding. And hitherto also of some particulars comprehended under some of these generals. Now as there have been many enumberated about the eyes, the nose, and excrescenoies in any part; so the Hebrews reckoning up Ex Munslero. all others together with these make all the particulars an hundred and forty. In the ears eleven, black, blue, fore, cut, boured, round, withered, without blood, a double ear, too little, too broad, slender below, unlike one another. In the head eight, a flat crown, narrow temples, broad behind, close to the neck, no hair on the crown, before, behind or bound about, &c. In the mouth nine, a lip wanting, or torn, or boared, a bigger lip, the mouth small, the tongue slow, the mouth slabbering, &c. In the back three, hollow, crooked, rising. In the hand six, one finger joined to another, one finger too little or too much, &c. In the instruments of generation 16. a nerve bruised, cut off or pulled away both the stones in one place, an hermaphrodite, &c. In the whole body 9. A dry scab, a running scab, warts, scars, feebleness, members disproportionable, &c. To omit the numbering of any more, but these I have set down to give an hint of the great curiosity of the rabbis about this law: and their ground for all these is, because it is said, Who hath any blemish, whereby I grant, that any blemish deforming may well be understood, or disabling, and therefore in most of these they are to be subscribed Distinct. 36. c. illiteratos. Nemo prasumat ad clericatûs ordines promovere aliquâ parte corpor is v●tiatos vel imminutos. Distinct. 55. to, and in that which they say of crooked legs, or unequal, or bunches sticking out, but in some they were doubtless over-curious, and stretch the law further then was ever intended. In imitation of this law since the time of the Gospel, in the Pontifician decrees it is said, Let no man presume to prefer to Clergy-orders any that are blemished or diminished in any part of the body. And particularly no deformed persons, or that had gelded themselves, or cut off their fingers, or had their eyes put out, might be admitted; but if one had been gelded by the enemy, or made lame by the incision of Physicians, or if one being of excellent parts, whom the Church could not spare, had gelded himself, as Origen, or cut off his thumb, as Marcus did of purpose to decline the priest-hood, he might be admitted. If by the enemy in battle a man be mutilated in any part, or lame, it is, as Alexander said to Alexander memoriale virtutis per singulos gradus. Philip, a mark of virtue, every step that he taketh. Brentius commemorating the law against bodily blemishes in priests in these days, condemneth it as a reviving of laws abrogated long ago, as being made onely for the priests under the law, and saith, that no outward blemish should now bar any man from the ministry. It is best indeed, saith he, if it may be to choose such onely both for the public ministry and Magistracy, as are not any way deformed, Brentius. Ad postremum statuerunt, melius esse incessu ducem, quàm ducatu exercitum claudicare. but comely, if enough such may be had, that are fit: but if this cannot well be, the profitable, and able are to be chosen rather, then the specious. As when the souldiers desired to have Agesilaus, being lame of one foot to be their Captain against the Persians, the Spartans having long consulted hereabout, at length resolved, that the Captain had better be lame in his gate, then the army lame in their Captain. And herein I subseribe to Brentius, parents should not, for the indecorum, and the outward scandal in it, although, we be not bound now by this law, destiny such of their children to the ministry, as have any deformity; but in case, that they see in them excellent parts, which is a thing yet little or not at all regarded in these times. But whereas Brentius is against the applying of these blemishes in the body to vices in the soul, standing onely for Christ mystically set forth here, I am not of his mind. For although Christ be first and chiefly the end of all the Law, yet because the Ministers of the Gospel are most near unto him, yea and all the faithful, for they are his members, I doubt not, but in many things instructions are given obscurely to them in these laws, and in this to Ministers, in special. So also Ainsworth, who is 1 For Christ. 2 For his Ministers, as 1 Tim. 3. 3 For all faithful, his royal priest-hood, 1 Pet. 2. 9. Ephes. 5. 26. The mystery touching Christ here is excellent, for he was without The Mystery. Psal. 45. 2. all blemishes both outwardly, and in soul, and therefore he is said to be fairer, then the children of men. He was not blind, for he had the full knowledge of all divine things, and saw into all secrets of the heart, neither was he lame or broken-footed; for he is not slow to come to help those that be in adversity, He that shall come, saith the Prophet, will come, and will not tarry. He had no broken hand, or cut off; for his hand is not shortened, that it cannot help. He was not scabby or scurvy to infect or taint others, but sanctifieth all that touch him by faith, and purifieth them; he was not crook-backt, or any way else disabled to bear the burdens of the sanctuary, for he alone hath born the most heavy burden of all our sins, and instead of being any other way blemished, he was a very treasury of all virtues. And to figure out all this chiefly was the Lord solicitous about these things. I will add here but a little more out of the rabbis touching these blemishes, and then proceed. If any man having had some of these were cured, he might thenceforth minister. If any having not these did stink of sweat, or had a stinking Maimony in Biath hamikdash, Ch. 7. breath, he profaned the service, as the blemished, and the old man trembling and shaking as he standeth, and the sick and feeble. Moreover, whoso fell to idolotry, although he repented, was blemished hereby, so as that he might never minister any more in the Sanctuary, or if he had offered in any See the like 2 Kings 23. 9. Ezcch. 44. 10, 13. other place contrary to the charge given by the Lord, although this were not counted idolatry. If any such, or any blemished person came near the Altar, he was to be beaten. For the due execution of this law, the great Synedrion made it most of their work to examine men touching their genealogies and blemishes, and if any were found not lawful for their blemishes, whose genealogies were found good, they were put into the wood-chamber, and hewed wood for the altar, but they had their portion of the holy things, as their brethren had, which they ate in their fathers houses. If any were found unlawful for their genealogies, they put on blacks, and went out of the Court, but they that were found lawful, put on whites, and went to the altar and ministered. He shall eat the bread of his God, both of the most holy and the holy. By bread Verse 22. here all food is meant, as in the Lords prayer, both the showbread and the cakes and flower of the meat-offerings, and the flesh of the sacrifices, wherefore panis bread, is by some derived from {αβγδ}, all; the most holy was the showbread, and the sin-offerings and trespass-offerings, the holy, the food of others called light holy, as hath been before shewed, Chap. 1. and of the priests being permitted to eat unleavened bread, who had turned to idolatry, it is spoken, Ezeth. 44. 10. herein the blemished were permitted that, which the unclean were not, Ch. 22. 4. This shewed, saith Heschius, that now in the Church of Christ, they that are found to have Hesychius. souls blemished by sin, that are of the priest-hood, meaning by falling to idolatry, or any other gross sin, may not be admitted to minister at the Altar, that is, at the Lords Table any more, but they may upon repentance be received to the Communion of this holy food. Radulphus understandeth Radulph. by these, such as serve God onely outwardly, and have a temporal reward, but by those that come to the Altar, such as serve him in spirit within, and are finally admitted within the veil, that is, into the Kingdom of Heaven. Onely he shall not go into the veil, nor come nigh the Altar, that he profane not Verse 23. my sanctuary: for I the Lord sanctify them. How far a blemished priest might come, and what he might do, see Ezech. 44. 10, &c. he might not come to the Altar, nor thenceforward where the veil was, within which the lawful priests went daily, for they went daily into the first Tabernacle, Heb. 9. 6. to Maimony. do their service: if a blemished priest came but to the Altar therefore, although he served not, he was beaten. And this is said to be a profaning of the Sanctuary, becaue it was by this means made subject to be more basely thonght of: for I the Lord sanctify them, that is, as Cazkuni noteth, the Altar and the veil before mentioned. And Moses told it to Aaron, to his sons, and to all the children of Israel. Here Verse 24. Moses may seem to exceed his commission, which was to speak to Aarons sons, and to Aaron, vers. 1. vers. 16. whereas he speaketh to the people also. In resolving this divers expositors trouble themselves with seeking divers ways in vain; Junius, by referring it unto all that hath been spoken from the 18 chapter hitherto, where he is bidden also to speak to the people; Radulphus, Junius. Radulph. Tostatus. by referring it to the words of the chapter following. Tostatus, because the priests marrying with any of their daughters had been spoken of, they are acquainted with it that they might be willing. For although Moses were expressly bidden to speak onely to Aaron and his sons, yet he is not bidden to conceal these ordinances from the people, wherefore it is much concerning them all to look to the observation hereof, he could not but in discretion out of his Oleaster. common care of the good of them all, tell them all of these things when he had told them unto Aaron and his sons. Wherefore in speaking of the first, vers. 8. he turneth to apply it to Israel in general, saying, Thou shalt sanctify him therefore. And of all the laws given by him, he is full of applications in all the book of deuteronomy. CHAP. XXII. SPeak to Aaron and his sons, that they separate themselves from the holythings of Verse 2. the children of Israel, and that they profane not my holy name in those things that they hollow unto me. The Lord having debarred unclean persons from eating or touching of his holy things, Ch. 7. 20, 21. lest the priest should think himself privileged, because every male of Aarons family is allowed to eat of the Calvin. most holy things, Chap. 7. 6. yea even the blemished, Chap. 21. 22. he now maketh a particular law against their eating till they be cleansed. And this followeth aptly after the law of blemishes, which debarred from coming to the Altar, but not from eating, but this even from eating. This then is not so spoken to Aaron and to his sons, as if none of them should eat of the holy things, but onely of the unclean amongst them, as is expressed, v. 3. Whosoever he be that goeth unto the holy things, having his uncleanness upon him, Verse 3. that soul shall be cut off, &c. This coming nigh, saith Solomon Jarchi, is not meant but of eating, as is expressed, v. 4. But because he that might not Sol. Jarchi. come to eat, much less might come to minister about the holy things, I can see no reason, but that a gradation of prohibitions should be admitted here. And the rather because, v. 2. they are commanded to separate themselves from Numb. 18 13. the holy things, and to come nigh and to eat are distinguished as two several things, Chap. 21. 21, 22. the blemished being denied the one, but allowed the Numb. 18. 31. other. Wherefore it is, as if he had said, The unclean shall not come nigh to minister, as neither the blemished, yea they shall not onely not come nigh, Verse 4, 5. but not eat thereof, v. 4. nor touch them, as is also implied, in that it is said, shall not go unto, &c. But what holy things are they that he may not eat? Verse 6. Answ. The sacrifices and offerings of all sorts, yea the heave-offering of the first fruits: for every one onely that was clean amongst the priests might Verse 7. eat thereof. But the tithes, although they were holy, yet the tenth being separated from them for an heave-offering might be eaten, as other common things by any. The unclean persons here taxed are such as be lepers, have a running issue, Verse 8. touch any thing made unclean by the dead, from whom any thing goeth by night, touch a creeping thing, or a man in his uncleanness, for the two first must be cleansed before they can eat, the laws whereof see before. 1 For the leper, Levit. 13. 14. 2 For him that hath an issue, Chap. 15. The other must wash his flesh with water, and at even eat, as the clean, according to the laws made in these cases for all, Levit. 15. 16. Chap. 18. and Chap. 21. If any unclean did eat of the holy things, God threatened to cut off such, as Levit. 7. 21. where I have already shewed, what is meant hereby, and the mystery, as in the other places containing the laws of uncleannesses, the meaning and mysteries of them. That which death of itself, or is torn with beasts, he shall not eat, &c. See the same, Leviticus 17. 15. for all Israelites, but here it is specially enjoined the priests, as who should most carefully of all others abstain from all polluting things. They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore if Verse 9. they profane it, I the Lord do sanctify them. To bear sin is sometime put for bearing the punishment of sin, as Levit. 19. 17. Numb. 9 13. Chap. 18. 3●. but here it seemeth to set forth, he shall be guilty, because the punishment death is next expressed, or else that latter saying may be taken as an explication of the former, and then it is to bear the punishment: so Tostatus, for it, that is, for mine ordinance against eating, when he is unclean, because he hath transgressed Tostatus. against it, or for the holy thing thus profaned, Junius understandeth Junius. the Sanctuary: They shall keep the ordinance of my Sanctuary, that they bring not sin to that holy thing, and die in it, that is, in the Sanctuary, as Nadab and Abihu did; and this is most agreeable to the Hebrew, I the Lord do sanctify them; that is, saith Junius, by vindicating the things here offered to me from Tostatus. Vatablus. profanation. But Tostatus& Vatablus better, I command them, that is the priests to be holy, when they minister about these holy things Radulphus will have Radulph. it understood of sanctifying them to be priests, and enabling them to do thus, that none might complain of insufficiency to keep these ordinances. No stranger shall eat of the holy thing, &c. Because he is now in making ordinances Verse 10. about the eating of the offerings of the Lord, here follow laws, showing who may not eat of them, although he be in the priests house, and who of his household may. The stranger, the sojourner, and the hired servant may not. The stranger is not onely one of another Nation, or of another Tribe, but if he were a Levite, and not one of the priests family, he is the stranger meant here, as may be gathered by considering, that onely the constant members of his family are allowed to eat of the priests portion, called the holy thing. The stranger then is any other man that may haply come and be entertained by him, but is no dweller with him. The sojourner is well known to be one that harboureth with him by agreement for a time; the hired servant one that serveth in his house for wages by the day or week. Maimony by the foreigner and hireling understanding the uncircumcised, as Maimony in Trumoth, Ch. 11 Exod. 12. 45. where they are forbidden to ear the passeover, saith, That if a priest be uncircumcised, this is a bar to him from eating of the heave-offering,& not onely is it meant that he should not eat, but he that should not drink or anoint himself with the holy things. But although Exod. 12. 45. b stranger the uncircumcised onely is meant, yet elsewhere any other is meant hereby, that is not of the priests, as Numb. 3. 10. And according to this it is said, verse 12. If a priests daughter be married to a stranger: for to a stranger uncircumcised it is not to be thought, that any priest would mary his daughter. The persons that may eat, were such as were bought, or born in his house, Verse 11. and his children, not onely males, as was often said before, Levit. 6. 18. Ch. 7. 6, &c. but his daughters also, viz. of the heave-offerings of the tithes, Numb. 18. and of the peace-offerings, Levit. 7. 19. and other things, that were the priests portion, except those that were specially limited to the males, they might eat thereof, and their wives and daughters. But for the daughter, provided, that she be not married, and living away, v. 12. for then she may not Verse 12. Verse 13. eat, because she is now as a stranger, and not a member of a priests family, unless she be a widow, or divorced, and so returned again to live in her fathers house, as in her youth, not having any child, or, as Maimony saith, her Maimony. child being dead, for if she hath a child living, or be with child, she may not eat, unless it be by a priest, by whom to have a child being his wife was counted by the Hebrews a privilege unto her in this respect. Insomuch as if she had been first married to another and had a child by him, whereby she was disabled even when he was dead, yet being after married to a priest, and having a child by him, she was privileged. Touching those that were bought, Rab. Solomon understandeth this of Canaanitish servants, who being R. Solomon. once bought were both they and theirs after them his servants for ever, whereas the Hebrew servants, although bought, went out free the seventh year, or in the year of jubilee. But if the Canaanitish servants, and the children coming of them might eat of the holy things, because born in the priests house, Tostatus. and so continuing members thereof, much more the bought Hebrew-servant, as Tostatus reasoneth. For the mystery; Hesychius by the stranger understandeth a stranger from The Mystery. Hesychius. the faith, an Infidel that hath not embraced the true Religion, and by the sojourner and hireling the wicked wordling in the Church of God, as in the priests house, who set their mindes upon worldly gain or glory by their religion, such shall not partake of the holy things, or if they do, their souls are not fed herewith. Again, by the bought servant he understandeth one truly redeemed by Christ, and called by the preaching of the Gospel to be the servant of God for ever; by one born in the house, the truly regenerate that cometh of believing parents, such shall eat and be fed by the holy things to eternal life. Lastly, by the priests daughter married to a stranger he understandeth one born in the Church, but revolting to paganism or judaism or any heresy, and by her becoming a widow, &c. one repenting of such revolt, and returning to the true faith again, such shall eat, but not the other; the parents faith shall not benefit the apostatising child. Moreover, the Ezech 18. Lord would by these ordinances make the sacrifices, which all figured out Christ, the more venerable in the peoples esteem. Brentius. Brentius. Here, because a man haply sometime may eat of the holy things, which it Verse 14. is not lawful for him to eat of unawares, it is provided in this case, what is to be done by him, viz he must put a fifth part to the holy thing, and give it to the priest; that is, saith Maimony, He must pay to the worth of the thing eaten, Maimony. and add a fifth part more: the worth of the thing to that priest in particular, whose it was, and the fifth part more to which of the priests he would; and the estimation was to be made according to the worth, when it was eaten, not when it was paid, although it were then dearer. And he defineth that to be eating in ignorance, when he knoweth not that death is the punishment for eating, although he knoweth the thing eaten to be holy. If he eateth hereof presumptuously, it is cutting off by the hand of God. And from the general law of trespasses, Chap. 5. he must offer a ram for this his trespass also. They shall not profane the holy things of the children of Israel, &c. Or suffer them t● bear the iniquity of a trespass, &c. Some by, they shall not profane, understand Verse 15, 16 Pelican. Oleaster. Lorinus. the people. But it is plainly spoken of the priests, and against others being meant, make these words, the holy things of the children of Israel, not the holy things of the Priests. They shall not profane then, is, they shall not give of these holy things, which be their portion for them and their families to feed upon, to others, to be indifferently eaten: yea, v. 16. they shall not suffer them, they should do their best endeavour to preserve them from trespassing herein, and if they have faulted, urge them to this restitution, that sin may not remain upon them. And the reason of all this is, I the Lord sanctify them, these holy things are made so by me, and therefore not to be profaned. Whatsoever he be of the house of Israel, or of the strangers in Israel, that will offer Verse 18. his oblation for all his vows, and for all his free-will-offerings, &c. Of free-will-offerings it was spoken before, Chap▪ 1. and of offerings upon vows, Chap. 7. 16. and of peace-offerings, Chap. 3. and in the first it is required, that it should be without blemish, and a male; and in the other, that it should be without blemish. Now because these blemishes were not particularly determined, what they were, these ordinances are here repeated again, that the blemishes meant might in particular be made known, and withall, whereas Israelites with their oblations onely were spoken of before, the case is also here put. If an Israelite or strangers in Israel, that is, any of another Nation converted to the true faith, wherefore the Septuagint render it, Proselytes, but the word strangers is otherwise taken, v. 25. for the uncircumcised wheresoever inhabiting. blind, or broken, or maimed, or having a when, or scurvy, &c. or that hath any Verse 22. Verse 23. thing superfluous, or lacking on his parts, &c. Here are the particular blemishes reckoned up which make Sacrifices unlawful, that is, the offerings upon vow, the voluntary and the peace-offerings. Of sin-offerings or trespass-offerings it is not here spoken by name, but they also are to be understood: for if free-will-offerings must have none of these blemishes, then these necessary Sacrifices Tostatus. enjoined by the law much more. The Hebrews note, because it is said that it must be without blemish and perfect, that two things are set forth hereby; without blemish, externally and perfect within, so that if being killed, Maimony in Issurei mis●each c. 2. any defect or redundancie were found within, it was unlawful, and must be carried out to the place of burning, as if it had but one kidney, or three, &c. and for blemish, they say, If any man did cut an ear of it off, or the like, it was blemished. In particularizing the blemishes, the Lord followeth in some sort the order before touching the Priests blemishes, Chap. 21. 18, 19. For he beginneth with the blind, as there, and then although not in the same order, the broken, the scurvy and the scabbed are mentioned, of all which see, Chap. 21. 18, 19, &c. Of any thing superfluous also, vers. 23. but for the word translated lacking, Hebr. {αβγδ}, curtum, vel contractum, it is not used there, but {αβγδ}, signifying cut off, in stead of it, and that hath been expounded of a nose cut off in particular; but this by the Vulgar latin is rendered, a tail or an ear cut off, which Hesychius followeth, making the mystery Hesychius. of it accordingly. The Septuagint render it curtailed, but the word signifieth any member cut off, wanting, or shrunk up. Junius, any member over-short Junius. or long, but this is not all meant hereby, but cut off or wanting, as hath been already said. A when, Hebr. {αβγδ}, of {αβγδ}, to draw or raise, it is therefore any rising upon the body, as of a when or wart, &c. so Vatablus& Pagninus. Vatablus. Pagninus. The Septuagint, an itching. For maimed, Hebr. is {αβγδ}, cut or mutilated in any part: the Septuagint render it {αβγδ}, the tongue being cut. That which is bruised, broken, or crushed, or cut. The Septuagint, and after Verse 24. them the Vulgar latin understand this particularly of bruised or broken stones, and so Hesychius applieth it mystically, and Radulphus, and because it Hesychius. Radulph. is added here, Ye shall not do it in your land, it is gathered, that they might not cut or break away the stones from any beast, they might not geld them, or men, or birds, so Maimony; and therefore it is red, as also the word will Maimony, in Issurei biah, c. 16. Willet. Junius. Vatablus. Pelican. bear, Ye shall not make such, {αβγδ}. So likewise Tostatus and Cajetan. But others will have broken or bruised, &c. in any part understood, as Willet, and by doing this they understand offering such in Sacrifice, or suffering them to be offered, as Junius, Vatablus, pelican. I prefer that Exposition, whereby stones broken or cut off are understood, both because thus the beasts blemish shall answer to the Priests in the same part, Chap. 21. 20. and also because broken in general in any part goeth before, vers. 22. yet certainly the gelding of any beast is not here forbidden, although men indeed ought not to be gelded, Deut. 23. 1. for, ye shall not do thus in your land, is nothing but a conclusion of this law against offering blemished beasts, and therefore rightly rendered in our New-Translation, ye shall not offer such. If it should be understood as spoken against making such, it may as well be taken to be against cutting an ear, or a tail, or any other member of a beast for a mans private use, because a beast having any thing cut off, is blemished according to this law. If any beast, say the Hebrews, having a blemish, were brought, it might not be carried away again, because it was now made an offering to the Lord, but it was to be sold, and with the price another fit for Sacrifice was to be bought with the money, and after this redeeming of it, it might be used or eaten any where, as any other common thing, so saith Maimony, we have heard that, Deut. 12. 15. expounded of such beasts, as have after offering been redeemed. But he that brought such for an offering was to be beaten. The Maimony in Issurei Misbe, c. 1. reason of all this careful provision against blemishes in Sacrifices was, as against blemishes in priests, to maintain the dignity of this service, which otherwise would have grown contemptible. For it is against the dignity of an earthly prince to have beasts blind or maimed or withered offered unto him, Mal. 1. 8. But what meaneth it, v. 23. that a bullock or a lamb having Mal 1. 8 14, 15 something superfluous or wanting may be offered for a free-will-offering, but not for a vow? Maimony answereth, that by a voluntary offering here Verse 23. is meant an offering for the maintenance of the Sanctuary, but not to come upon the Altar, for nothing imperfect or blemished must be offered in any case upon the Altar; it is meant then, that whoso would, might give such a beast, of which money being made it might serve for the maintenance Maimony in Erachi●. c. 5. of the sanctuary. This is also followed by Lyranus, for even in speaking of free-will-offerings Lyranus. Tostatus. Verse 18. Levit. 27. 12. before, Chap. 3. it is said, they must be without blemish. But Tostatus opposeth this, because offerings for sacrifice are here spoken of, and not any other, and because even unclean beasts might be given to make money of them for the maintenance of the Sanctuary, and therefore a beast blemished much more; and so if such an offering were meant here, a blemish of superfluity or deficiency onely should not doubtless have been spoken of: wherefore he resolveth, that in free-will-offerings, to which a man is not tied either by vow, or by the Law of sin-offerings, it was permitted to bring an offering with some little blemish of excrescency, &c. so that it were without the greater, that men might not be discouraged from bringing their gifts, as otherwise they might have been. And this seemeth to me most reasonable. For the mystery of this, the Lord would hereby show, saith Brentius, that The Mystery. such duties as are done by us in faith, although accompanied with imperfections, Brentius. are acceptable, but because in other sacrificings to expiate sin there must be no blemish at all, otherwise they could not be acceptable, this shewed, that by nothing, that we can do or suffer is sin expiated, it is not accepted of as any satisfaction before God for our sins, the sacrifice of Christ alone, which was without all blemish, can do this, and nothing else. And whereas immunity from blemishes is so strictly stood upon in sacrifices in this law, this shewed, saith Calvin, that our prayers and worship, that we offer to God at any time, must not be blemished with by thoughts of sin or any worldly Calvin. thing, but we must onely be intent hereunto, or else it is not acceptable. Neither from a strangers hand shall ye offer the bread of your God of any of these, because blemishes be in them, &c. By stranger here the heathen are understood, Verse 25. who yet some of them have brought offerings to the Lord at Jerusalem, as Cyrus, Ezra 6. 8, 9, 10. If the heathen, saith Maimony bring peace-offerings, they offer them for burnt-offerings, for his heart is towards Heaven, but the heathen bring no meat or drink-offerings, for they are of the congregations, Maimony in Magnoseh hakarbanoth, c. 3. neither do they impose their hands upon the head of the beast, for this the Israelite onely may do: and the sacrifices brought by such must be without blemish, although blemished things might be offered by the sons of Noah, except such as lacked a limb, yet upon the Altar of the Lord nothing blemished may now come, so Solomon Jarchi. The Hebrews then expound this of blemished beasts brought by the heathen to be offered to Sol. jarchi. the Lord: as ye that are Israelites, shall bring no blemished offering, so ye shall take no such from the hand of a stranger. Lyranus opposeth this, using divers reasons against it. 1 Because it is bread, which is here spoken Lyranus. of, but in that is no blemish. 2 An heathen uncircumcised might not come into the Temple to bring an offering. 3 He might not eat the Passeover, much less any part of other sacrifices. 4 He might not impose his hands upon a sacrifice. And therefore he saith it is meant, that no such should be permitted to bring any offering, because they had the corruption in them, which blemished all their offerings. Munster and Fonseca by stranger understand here one uncircumcised indeed, but yet living after the seven precepts Munster. Fonseca. of Noah to be just in judgement, to bless, to aclowledge God, to flee incest, shedding of blood, rapine and idols, and not to cut off a member from a live beast. Of these, although they might receive sacrifices to offer, yet not any blemished ones Calvin by receiving from their hand, will have buying of blemished sacrifices of them understood: for as they might not bring a beast of Calvin. their own which had a blemish, so they might not buy one such of a stranger for an offering. Brentius followeth the first, because God had his elect even amongst Brentius. Junius. the heathen. Junius, that of Lyranus, because the heathen is both polluted himself and whatsoever he hath, by superstition and idolatry. Tostatus also Tostatus. reasoneth for the same, because sacrificing was a profession of the faith of the Messiah that was to be slain, which the Heathen wanted. For this also Willet Willet. Deut. 23. 18. Elibert. Conc. c. 18. Carthag. 4. c. 94. standeth, saying, That the sacrifices of the wicked might not be taken, neither as the hire of an whore. And it was decreed accordingly in a council, that the Church should not receive oblations of them that did not communicate, nor of them which committed rapine. And Liberius having money offered him of an Arrian in his banishment under Constantius, refused, saying, Primò disce esse Christianus. I prefer the first Exposition, and the Text doth plainly favour it, The bread of your God of these, that is, of these blemished offerings, because their corruption is in them, a blemish is in them, that is, in such offerings by whomsoever they are brought, or from whence soever, the blemish maketh them alike unlawful. And this law seemeth to be added for strangers, lest it should be thought, if any such not being so well instructed, should bring, he might be born withall, and their offerings taken, though blemished, especially to encourage them in the good affections to Gods worship, appearing thus to be begun in them. That offerings were sent by Cyrus a stranger, and taken and offered cannot be denied. And receiving cannot so well be put for buying of a stranger, as Calvin would have it. To Lyranus his reasons I answer. 1 The word rendered bread, is commonly put for all offerings brought unto God. 2 Although a stranger might not come into the Temple, yet he might sand by another. 3 For eating or imposing hands, although he might not do these, yet this hindered not, but that he might sand an offering. And for his idolatry that might seem to pollute all things coming from him, it could not but argue some repenting and turning of his heart herefrom towards heaven, as the Rabbin speaketh, in that it came into his mind to offer to the God of heaven. They shall not be accepted for you, that is, because of their blemishes, if ye take and offer them, ye shall not do to me any acceptable service, but rather for so doing incur my displeasure. When a sheep or bullock or goat is brought forth, it shall be seven dayes with the Verse 27. dam, and from the eighth day it may be offered, &c. Of this law see before, Exod. 22. 30. It is repeated here again, to add more unto it, viz. whether it Verse 28. be cow or ewe, ye shall not kill it and her young both in one day, that is, when the young cometh to be eight dayes old; so that an oblation may be made thereof, the dam shall not die the same day also. This the Hebrews expound of all clean beasts, and of them onely; and if the male which begot the young be certainly known, they understand by it both the female and him also. A like precept is, Deut 22. 6. But because the end of this law, as all agree, is to beat down cruelty even towards the beast, that cruelty towards man might be much more avoided, it is better to understand it of all beasts, whether clean or unclean. My people, the sons of Israel, saith Tangum Jonathan Targum Jonathan. hereupon; Be ye merciful upon earth, as our father is merciful in heaven, a cow or an ewe and the young ye shall not kill both in one day. For the mystery; Hesychius applieth it to the Jews passeover as the dum, The Mystery. Hesychius. and to the pasch of Christ, as the young, because in time it was after it, both should not be kept upon one day. But it may better be applied unto Christ and his disciples, for when he as the mother, was taken, he bade let the disciples go. Procopius applieth it to the Jews, of whom a remnant was reserved, Procopius. when the rest were destroyed. See a like precept, Exod. 34. 26. When ye will offer a sacrifice of Thanksgiving; offer it at your own will, it shall be eaten the same day. Of these laws see before, Chap. 7. 12, 18. but the Lord Verse 29, 30 repeateth the same here again, lest this charge about the voluntary offerings spoken of in that Chapter should be forgotten or neglected the more, if so just an occasion being offered, it had been omitted. Here is a conclusion of all these precepts, Ch. 21. 22, pressing them to the observation of all things, to do otherwise being a profaning of Gods holy Verse 31, 32 name, whereas the children of Israel especially should hallow it, because God had hallowed them, that is, separated them as his peculiar people from all others, and done more for them in bringing them out of Egypt, that they might be holy to him, and keep themselves from all sin against any of his laws, because to be tainted with sin, even in these things, was to be polluted. CHAP. XXIII. THese are my feasts, six dayes shall work be done, but the seventh is a Sabbath of Verse 2, 3. rest, an holy convocation, &c. Of this precept see before, Exod. 23. 12. Chap. 34. 21. But here it is further added, an holy Convocation, to show, that they should not onely rest, but assemble together to worship God at his Sanctuary by sacrifices, that must be doubled now, Numb. 28. 9, 10. and afterwards in their Synagogues in every City, Act. 15. 21. For herein was the difference between this and the other feasts following in this Chapter, all must for the Exod. 23. 17. Exod. 34 23. Verse 4. celebrating of them assemble from all parts to Jerusalem. These are the feasts of the Lord, holy Convocations which ye shall proclaim in their seasons. The same feasts were instituted, Exod. 23. 15. but neither was it said, that they should be holy Convocations, or proclaimed, or the manner in particular of keeping them set down, or the times. Wherefore to supply this defect, these feasts are a new again instituted in this place. In the 14 day of the first month at even is the Lords passeover, &c. Touching Verse 5. the passeover I have spoken fully upon Exod. 12. and therefore will not repeat any thing there said again. But it is to be noted here, that he saith, The 14 day at even is the Lords passeover, and vers. 6. The 15 day is the feast of unleavened bread. Whereupon Cazkuni, the evening of the first good day, and that Cazkuni. night is called the passeover, but thence-forward to the end of seven dayes was called the feast of unleavened bread. The first and the seventh of these dayes there must be holy Convocations, and no servile work done, and all Verse 7, 8. the seven dayes they must offer offerings made by fire to the Lord. All manner of work upon the first and the last of these dayes are forbidden, Exod. 12. 15, 16. Saving about that which every one must eat: but here servile work is spoken of, but that is any work, besides about dressing of meat to be then eaten. And here the rabbis put a difference between the prohibition of work upon these dayes, and upon the Sabbath of the seventh day, and of the Maimony in jom. tub. c. 1. atonement-day: for upon those they might not so much as work about making ready their meat, upon the other they might, Exod. 16. 23. Levit. 16. 29. And they say there were six dayes in the year wherein no servile work might be done, besides the atonement-day, and the Sabbath of the seventh day, in which no manner of work might be done; that is, the first and seventh day of the passeover, the first and eighth of the feast of tabernacles, the feast of Pentecost, and the first day of the seventh month. For doing works not necessary upon these dayes beating was the punishment; for working any work upon the Sabbath, upon proof by witnesses, stoning to death, as Numb. 15. 35. And the evenings of feasts no work might be done, yet the punishment for faulting herein was none, unless upon the evening of the passeover, for which he was excommunicated. But in extending the command against Philo de vita Mosis. doing any work upon the Sabbath-day, they were over-curious. For they held it unlawful to pull a branch, or fruit from a three upon this day, to go up into a three, or to hang up any thing, or to eat an apple gathered then, Upon the Sabbath the Jew, st 〈…〉 n●ss●. or to roast an apple, to wring a wet cloth, to stop a bottle or vessel leaking, to rub the dirt from a garment, to unsaddle an horse, or to go up on his back, to kill a flay unless it bite, or to light a candle, to eat an egg laid that day, to play upon an instrument, to still a child crying, or to take a beast out of a ditch, but to feed him there till the Sabbath be past, or to fetch any catalogue. negat. praecep. 66 Synes. Epist. thing out of an house being on fire but necessary food and apparel, or to sail, wherefore a Jewish Pilot being upon the sea would not upon this day handle the rudder to guide the ship. But hereof and of the like it may well be said, Who required this at your hand? And as they strained the precept Esay 1. 12. about the Sabbath most fond, so upon the dayes of unleavened bread coming betwixt the first and the last, the Scribes imposed more then the Lord hath done; for because they were convocations of holinesse, they were dayes of feasting in the Sanctuary; and therefore, say they, it was unlawful to work in them, that they be not like other profane dayes, wherein there is no Maimony in jom. job. Ch. 6. But a man might not in this time mary a wife, l●st the joy of it be forgotten through the joy of wedding. Verse 10, 11 holinesse at all: yet they allowed in these dayes to gather fruits, which would otherwise be marred, and to reap, and thrash, and fan for his necessity, he wanting food at that time, to judge matters, and to writ in the Court, to writ reckonings and letters to friends, and to do needful things about the dead, &c. so Maimony. And the like they taught touching the dayes in the feast of booths betwixt the first and the last. Touching the offerings to be made upon these dayes, see Numb. 28. 19, 20, 21. When ye shall be come into the land which I give you, and reap the harvest thereof, then ye shall bring a sheaf of first-fruits unto the Priest. And he shall wave the sheaf, &c. on the morrow after the Sabbath he shall wave it, &c. This time was within the dayes of the Passeover, when the harvest began to be ripe in that country, the sixteenth day of Abib, which was the day after the Passeover So the Chaldee, and Targum jonathan, after the good day or the Feast, the Septuagint after the first of the Sabbaths. here called the Sabbath: the word translated sheaf, {αβγδ}, Homer, because a sheaf being threshed commonly made an Omer, the tenth part of a bushel, and this was barley, for barley in that country was ripe first, and wheat not till Pentecost; and it was not meant that every one should bring a sheaf, but that one should be brought for all the congregation, of the manner of doing which see before, Chap. 2. 14. and of the mystery; where also three sorts of first-fruits are set forth. 1 This of ears of corn. 2 One of bread at Pentecost. 3 The first-fruits of all their increase that year, which is said to have been the sixtieth part at the least, and was brought the seventh month, Exod. 22. 29. at the feast of tabernacles. And ye shall offer upon the day when ye wave the sheaf, an he-lamb without blemish, Verse 12, 13 &c. and a meat-offering, two tenth-deals of fine flower, &c. It is to be understood, saith Jarchi, that this lamb was to be offered now with the wave-sheaf, Solom. Jarchi. besides all other offerings made upon this day, Numb. 28. 24. And whereas usually one tenth part of an Ephah was appointed with a lamb, that is, an Homer, Numb. 15. 4, 5. with this singularly there must come two tenth parts, and with none else, yet the oil is not doubled, nor the wine, but as in other burnt-offerings of a lamb, a fourth part of an hin. Of oil it is not here expressed how much, but a log for each Omer, that is, half a pint is understood, for so much went to every Omer, saith Maimony. But herein he was Maimony. deceived, for Numb. 15. 4, 5. the fourth part of an hin of oil, as of wine is appointed, and an hin contained twelve logs or half pints, so that the ordinary for an Omer of fine flower was a pint and half, and so likewise of wine, and thus much and no more was now offered with these two Omers. Before this offering made it was unlawful to eat either bread, green ears, or parched Verse 14. corn of that year. If any transgressed herein he was beaten, and if in all three, three times; but this sixteenth day of Abib or Nisan being come, at Maimony of forbidden meats Chap. 10 mid-day it was lawful to eat new corn by those that dwelled far off, because they were sure that the Synedrion would provide before that time, that this offering should be finished. Hesychius by the sheaf now offered understandeth The Mystery. Hesychius. Christ, who rose again the morrow after the Jews Sabbath, by whom all things are sanctified unto the faithful, as by these first-fruits all their corn was sanctified to the Jews; and by the two tenth-deals he understandeth the two natures of Christ; and by the oil, the Spirit resting upon him, and likewise by the wine, according to that, Ephes. 5. 19. and Act. 2. 15, 17. The mystical applications of others here I omit. Moreover, by bringing the first ripe to the Lord, it was shewed, that all increase of the fruits of the earth come from him, and are his, neither may we use them but by his leave and allowance, which we have not, unless we look up thanfully 1 Cor. 10 30. before we eat thereof, to him the giver, blessing and glorifying his holy name. And ye shall number seven Sabbaths from the day whereln ye brought the sheaf, even until the morrow after the seventh sabbath 50 dayes, and ye shall bring a new Verse 15. Verse 16. meat-offering, &c. The Hebrewes say, that as at the feast of the Passeover was their barley-harvest, so now was their wheat-harvest. Seven Sabbaths which they must number, are put for seven weekes, for so the Hebrewes call weekes, and therefore, Mat. 28. 1. the first of the Sabbath, is put for the first day of the week, and they called the next day the second of the Sabbath, and so the 3, 4, &c. Because of the 50 dayes also here spoken of this feast was called Pentecost, Acts 2. 1. and it is noted to be the very time of giving the law, Exod. 19. For that was 50 dayes after their coming out of Egypt, as may there be gathered, so that although it was kept to praise God for the increase of their wheat, and to sanctify it unto their use; yet this day in particular was chosen to celebrate the giving of the law, and the great terror and majesty accompanying the same, that they might be the more stirred up to The Mystery. Acts 2. the obedience thereof. And as the Passeover did apparently in the time thereof set forth Christ dying and rising again for our salvation, so this feast of Pentecost figured out the giving of the spiritual law, the Gospel at this time by the Spirit coming down like fiery tongues upon the Apostles, and enabling them to preach the Gospel to all peoples and nations, thus reaping as it were that which others had sowed, as this was the harvest-time and so a John 4. 35. Hesychius. time of reaping. And a new meat-effering, saith Hesychius was now brought, to show, that all things now were made new, the old were past, that is, the old rites and ceremonies, wherewith God was worshipped under the law, now ceased, and a spiritual service altogether was brought in, in the room John 4. 23. thereof. And ye shall bring out of your habitations two wave-loaves of two tenth-deals of fine flower, they shall be baked with leaven, they are the first-fruits. In their Verse 17. offering of barley there was but one Omer, but now of their wheat there must be two, because that was better, and therefore fittest to be brought unto the Lord, who required the best of their fruits. And it must be brought Numb. 18. 12. Maimony. Junius. out of their habitations, that is, at all the congregations charge, not fetched out of another land, but growing that year in their own country. But herein these loaves were singular, that they must be leavened, clean contrary to the law, Levit. 2. 11. no meat-offering shall be with leaven. For the reconciling of these places, see the notes upon, Levit. 2. 11. Leaven is sometime taken in a good sense for the Spirit working secretly in the heart, as leaven in the meal, as well as in a bad, for corruption, and therefore it is The Mystery. appointed here; when the Lord would set forth the Spirit seasoning and leavening his in that Pentecost, they are a new meat-offering of the Gospel, that are thus leavened with the Spirit; and the loaves are two, because two natures of Christ, perfect divinity and perfect humanity are held by those Hesychius. that are so seasoned by the Spirit: to this effect also Hesychius, adding moreover, that these two did set forth the Law and the Gospel, obedience to both, that must be offered now by all the faithful. For the preparing of these Maimony in Tamedin. Ch. 8. loaves, the Hebrewes say, that as in providing the barley-sheaf, they threshed three Seahs, that is, a bushel, so they did now of wheat, and out of that took two Omers, making two loaves or cakes, not upon the feast-day, but the evening before, the length of each loaf being seven handbreadths, the breadth four, and the thickness four fingers. And ye shall offer with the bread seven lambs without blemish, one bullock and Verse 18. two rams for a burnt-offering, and their meat-offering, &c. If we compare this with, Num. 28. 27. where the sacrifices of this day are again spoken of, we shall find a difference, for there two bullocks and one ram are appointed to be offered with seven lambs for a burnt-offering. But this is resolved thus, those beasts and meat-offerings, &c. spoken of, Num. 28. 27. were offerings Maimony in Tamedin. Ch. 8. added over and above these here mentioned, which were offered with the two loaves, so that 14 lambs in all were offered upon this, and other beasts making the number up 24 in all; so Maimony and Tostatus also. What the Tostatus. meat-offerings and drink-offerings added hereunto were, see Chap. 2, &c. now all these sacrifices served to set forth Christ, and so many must be offered at a Pelican. time to draw the people the more away from sacrificing to Idols, and not that God took such pleasure herein. And ye shall sacrifice one kid of the goats for a sin-offering, and two lambs for apeace-offering Verse 19. apeace-offering, &c. That there might be no kind of offering omitted upon this day, a sin offering and peace-offerings are also here appointed, a sin-offering in acknowledgement of their sins and unworthiness, and a peace-offering which was an offering of payments, to pay thankfulness to God for his Maimony of Offerings, Chap. 1. benefits. The Hebrews note that the Congregation never offered peace-offerings but at this time onely. But the offering for sin, Chap. 4. 14. for the whole Congregation is appointed to be a bullock, here a kid; but that, as Tostatus Tostatus. saith, was in the case of some particular sin committed by the Congregation, this for sin in general, and therefore it being no special but a common sacrifice, it was not burnt without the camp as that, but as other sin-offerings went to the Priests. They shall be holy for the Priests. Whereas it is said, The priest shall wave them Verse 20. with the bread, &c. the Hebrews say, the manner was thus: They brought the two lambs, whilst they were alive and waved them, then having killed and flayed them, the breast and right shoulder were cut off, and the priest putting his hands under them together with the loaves waved them on the Eastside, and then having burned their fat, the priests ate the flesh, and the High Priest taking one loaf for himself, the rest of the priests had the other to eat: so Maimony. In other peace-offerings of particular persons the priests had Maimony in Tamedin, Ch. 8. onely the breast and right shoulder, and the owner the rest, but all this went to the priests, because it was the Congregations, and so could not go to all. Levit. 7. 32. From this feast of Pentecost our Pentecost took the beginning, being as the paschal day, a solemn time of baptizing, the baptized being clad in white, whence the name Whitsunday, or Dominica in albis came. Some have kept this feast upon the 40 day, and are therefore censured, as heretics by the Melevitan Melevit. council. 3. c. 43. council, but there was no need under the Gospel to be so strict herein. When ye reap your harvest, ye shall not make clean riddance of the corners, nor Verse 22. gather the gleanings, &c. For this see before, Chap. 19. 9. but the same is here again repeated, to show, what a care the Lord hath of the poor, and specially that they might hereby be made to rejoice at this time of joy, and that the rich might be in the better way of enjoining a blessing in their crops, and Deut. 16. 11. Deut. 24. 19. not have all their sacrifices at these times for want of this charity frustrated, as they should, if relying upon them they should harden themselves, and not leave the gleanings for the poor. Moreover, hereby was intimated, that charity to the poor is a sacrifice well-pleasing to God, as Hebrews 13. 16. The seventh month, the first day of the month ye shall have a Sabbath, a memorial Verse 24. of blowing trumpets, &c. The first day of the month was amongst the Hebrews the new Moon, for by the Moon they counted their moneths, and every first day was a festival, and had many sacrifices offered thereupon, Numb. 28. 11. But the first day of the seventh month, answering to our September, which of old was counted the first of the year, was a greater festival, and therefore over and above the sacrifices of other new Moons, there were more singularly appointed for this day, Numb. 29. 1, 6. This month was called Tizri in Syriack, of Tizosh new wine which was then made, and in Hebrew Ethanim, strengths, as is most probable; because the strong foundations of the world were then laid. And although for ecclesiastical affairs the month Abib, or Nisan in the Spring was the beginning of the year amongst the Hebrews since Exod. 12. yet for Civill affairs the month Ethanim was the beginning, as for the year of jubilee, Chap. 25. and for every seventh year, and if it had been otherwise begun in the Spring, they could not in the seventh year of rest have reaped that which they had sown the year before, neither could they have sown for the year following. For the blowing of trumpets, from which this feast had the name, it is ordained, Numb. 10. 10. that in all their new moons they should blow with trumpets over their sacrifices for a memorial before God. Of this it is again spoken, Psal. 81. 3. Blow up the trumpet in the new Moon, &c. and Psal. 98. 5. With trumpets and the sound of cornet make a joyful noise. And this is spoken not onely of new Moons, but of all festival and joyful times also. But forsomuch as in every new Moon and feast there was blowing of trumpets, the question is, Why there was one feast specially called the feast of blowing trumpets? The Hebrews holding that this blowing was with cornets made of rams horns, do some of them think, that it was inremembrance of Isaac delivered, when he should have been sacrificed, a ram being offered in his stead. Some in remembrance of the law given with sound of trumpet; and some, that it was onely a preparative to the atonement-day following soon after, viz. the tenth of this Rab. Solomon. Cajetan. Fonseca. Calvin. Maimony of repentance. c 3 month, that God might remember them to forgive them all their sins. Some, that they might be put in mind of their sins to repent seriously against the day of atonement: so Maimony, The sounding of the trumpets now, saith he, had a mystical signification, as if it had been said, Awake ye sleepers, ye deep sleepers, awake out of your sleep, and consider your works, and turn by repentance, and remember your creator: ye that forget the truth all the year, and go astray in vanity and emptiness, that will not profit; look now to your souls and your actions, and amend your ways, and forsake your ways and thoughts that are not good. Wherefore, as admonished to this effect, he saith, that from this time to the atonement-day they rose and went to the synagogues to pray in the night, and did many almesdeeds and good works, and kept the Commandments more carefully. To make good that reason drawn from Isaacs deliverance by the ram, they say, that it was a cornet made of a crooked rams horn, wherewith they now sounded, and all cornets made of any thing else were now unlawful; For although a cornet be not here expressed, yet Levit. 25. 9. for the jubilee it is, Shophar trugnah, the loud sounding cornet, and therefore most probably at Maimony in Shophar, c. 1. this feast it was the same, and so it was anciently taught. They sounded with one cornet of a rams horn now in the Sanctuary and two trumpets, because Psal. 98. 5. a cornet and trumpets are sppken of, but in all other Cities they sounded with a cornet onely. And all, they say, were bound to hear this sound, but women, servants, and children: so Maimony. And to this it seemeth to be alluded, Psal. 89. 15. Blessed are they that hear the joyful sound. For, blowing trumpets, in Hebrew is, {αβγδ}, signifying in general a loud sounding noise for joy, as with trumpets, Numb. 10. 5, 7. or with shouting, Ezra 3. 11. 1 Chron. 15. 28. and sometime it is put for a sound made in sorrow, as Jerem. 20. 16. Mich. 4. 9. But here it is put for a joyful sounding with trumpets and cornets, Numb. 10. 10. Psal. 81. 3. But of all the reasons hitherto given of the instituting of this feast none satisfieth me, because in the institution of feasts some miraculous thing done for the people was in every of them respected, that they might now remember it and be thankful, except the atonement-day onely, which was not for rejoicing, but for sorrowing and humiliation. Wherefore it seemeth to me to have been instituted in remembrance of the miraculous overthrow of Jericho, with the sound of rams horns, Joshua 6. although this was not done till afterwards, but by appointing a time of rejoicing now with sounding, having the name here from, as Gods miraculous aiding of them in general against their enemies, upon sounding with their silver trumpets was prophetically as it were pointed at, according to the promise made, Numb. 10. 9. so that in particular about Jericho, which was the most famous; and that it might not afterwards be forgotten, this institution tended to preserve the memory thereof, and of Gideons victory by soundings, judge. 7, &c. If it be demanded, what day in particular was this, because if they reckoned by the Moon, that being but 28 dayes, and the civill month 30, there would every year be a variation? It is answered, the rule that they went by for this was the autumnal equinoctial, the new Moon after which they always counted to be the first of this month, so that their seventh month was not just the same with our September about the 12 of which is the equinoctial, but part of September and part of October, as in the Spring they likewise observed the vernal equinoctial, March 11. and the new Moon following began their first month, upon the fourteenth day whereof was the passeover, and that month was part of March, and part of April. Mystically, by this feast of blowing trumpets the sounding of the Gospel The Mystery. Ainsworth. Esay 58. 1. was set forth, or, as Ainsworth hath it, John the Baptists coming to prepare the way of the Lord, by crying out against mens sins, for by this phrase taken from a trumpet, the Prophet Esay is bidden to lift up his voice as a trumpet, to cry aloud, and to tell the people of their sins. And blessed is he that heareth his sound to repent, that an atonement may be made for him by Christ, who followed soon after, as the atonement-day followed soon after this. Thus Origen applieth it also to the preaching of the Gospel, but Hesychius to Origen. Hesychius. the sound of the trumpet at the day of judgement. But the sounding of the Gospel, when Christ came, was more aptly typified in the jubilee sounding, Levit. 25. and at the day of Judgement there will be no time for repentance to atonement. And on the tenth day shall be an atonement, &c. Of this day see before, Chap. Verse 27. 16. 29. but now because a catalogue of the holy feasts is set down, this is again spoken of amongst others, and that an holy convocation should be called now, and that it should be kept from the evening of the ninth to the evening of the tenth day, which were before omitted, and this from vers. 27. to vers. 32. and here is laid down a general rule of keeping their Sabbaths from evening to evening. In refreining from work, say the rabbis, there was no difference betwixt this and the Sabbath, but onely if a man did any upon the Maimony of the re●t of the tenth day. Sabbath, he was to be stoned to death; if upon this day presumptuously, he should be cut off, if ignorantly, he must bring the offering in this case appointed: so Maimony. The 15 day shall be the feast of tabernacles for seven dayes, the first shall be an holy Verse 34, 35 Verse 36. convocation, &c. and on the eighth day, &c. From henceforth to the end of the Chapter the manner of keeping this last feast of the year onely is set forth, and the due keeping of those before-named inculcated. This was called the feast of booths or of Tabernacles, because now they took green boughs, and therewith made booths,& dwelled in them seven dayes, in remembrance of their dwelling in booths or Tabernacles 40 years after their coming out of Egypt. And because they had now gathered in all their Verse 40, 41 Verse 42, 43 fruits, Deut. 16. 13. so that there was a double occasion of rejoicing and praising God. Touching the booths then made, the Hebrewes have these observations. 1 The boughs of trees were not to build their booths withall, But see the contrary to this Nehem. 8. 16. but with some of them they finished their booths, and with some they went about rejoicing and dancing before the Altar, carrying them in their hands, and saying, Hosanna sav us now. 2 They were not so tied to keep in their booths all these seven dayes, but they might walk abroad, and if it rained, go into their houses for shelter, but ordinarily they must feed and lye there. 3. These booths were set on the roofs of their houses, in their courts, and Nehem. 8. 16. Iosephi l. 3. c. 10 in the courts of Gods house, and in the streets, and afterwards people increasing more without the City, as Josephus hath it. 4 Every one must carry branches now, even the child, that was able, but only in the Sanctuary and only the fifteenth day. 5 The sick and their attendants were excepted both from this and from dwelling in booths. 6 The wisemen and Elders onely Maimony in Shophar, c. 7. danced in a lowly manner, the other looked on. 7 They fetched every of the seven dayes three logs, that is, a pint and half of water in a golden vessel from the brook Shiloah, and poured it with wine upon the Altar, shouting as they came with it. But whereas it was before said, that they should carry branches but the first of these dayes onely, that is expounded, upon express command, but because it is also said, ye shall rejoice before the Lord seven dayes, vers. 40. Upon this ground they carried them every day once round about the Altar, waving them three times towards every of the four winds, and Verse 40. then the 118 Psalm was red, when they were going, and there was music made with psalteries, haps and Cymbals and voices, and clapping of hands. Touching the boughs& branches to be taken, they are name boughs of goodly trees, branches of palms, boughs of thick trees, and of willows of the brook Plin hist. lib. 12. c 3. By the first the Hebrewes understand the pome-citron-tree, which beareth fruit continually, some springing, some ripe, some falling off at the same time, as Pliny saith: and the word translated boughs, is fruit, and so the targe. Hierosol. rendereth it the fruit of the pome-citron. Whereas, Nehe. 8. 15. for the celebrating of this feast they are bidden to fetch Olive-branches, but no pome-citrons are spoken of, Solomon Jarchi saith, that was for building Sol. jarchi. the booths, and not to carry in their hands, as appeareth, vers. 16. For the branches of palms, these they say were right shoots, like a rod. The boughs of thick trees were of the myrtle. And whereas, Nehe. 8. 15. both the myrtle and the thick three are spoken of, they distinguish and say when it hath upon a branch three leaves or more together covering the wood, this is called a branch of the thick three; but when there are but two leaves together, it is not thick, and is called a branch of the myrtle. This three is mentioned amongst others figuring out the prosperity of the Church, Psa 41. 19. c. 55. 13. Zachar. 1. 8. Lastly, the willovves of the brook are again spoken of, Esa. 44. 4. the godly being compared hereunto. The boughs, of which they made their booths, say the Hebrewes, might be of these or of any other trees, but of these trees onely, and of all these fout to carry and believes in their hands. The Pome-citron was carried alone in the left hand, and must be as big as an egg at the least: the other three tied together in the right hand, the palm-branch not being less then four hand-breadths, and the other two not less then three hand-breadths, and when they took them up to carry, they blessed God. The first station of the children Exod. 12. 37. of Israel when they came out of Egypt was called Succoth, booths, and this in remembrance thereof, and of their past miseries, was called, the feast of Succoth, and now singularly every seventh year was the law appointed to be red to all the people, Deut. 31. 13. and this was accordingly performed, Nehem. 8. Verse 36. 18. For the offerings to be made in these seven dayes, see more, Numb. 29. 12. where the sacrifices of each of these dayes, and of the eighth day also are set fortth at large. This feast in the number of dayes exceeded all others, for that besides the seven dayes an eighth is also appointed for a solemn Assembly, as in the passeover the seventh day, and this is called the last and great day of the feast, John 7. 37. when Christ cried out, If any man thirsteth, let him come and drink of the water of life freely, in which speech he is thought to have alluded to the water before spokn, which they brought in a golden vessel from Siloam to the altar. It is a solemn Assembly. Hebrew, {αβγδ}, a restraint or shutting up, because they were restrained from labour upon this day, and held in the house, Junius Septuagint. of God about his worship The Septuagint render it, {αβγδ}, a going out of the feast, the vulgar latin, collecta, from the gathering of money, which Tostatus thinketh was then made for the Sanctuary. This was added over Tostatus. and above the seven dayes of the feast of booths, being no part of it.( for now they dwelled not in booths any longer, for that was but for seven dayes) it was added, saith Burgensis, for a mystical signification, of which it shall be Burgensis. by and by. Mystically, by the feast of tabernacles, saith Hesychius, is set forth the life The Mystery. of the godly to be as the life of strangers here dwelling in tents: for he that will live so here, as that he may receive an heavenly habitation hereafter, must dwell as it were in tents, use the world as if he used it not, set his heart 1 Cor 7. not upon things earthly but heavenly: so did Abraham, &c. Heb. 11. and Hebr 12 23. the general assembly. David, Psal. 39. and our bodies are called tabernacles, 2 Cor 5. 1. By the eighth day was set forth the life to come, to which we shall be gathered at the last, so many as dwell in tabernacles here. And in that a commemoration being made of all other feasts and offerings, this is again repeated, as being after all others, it serveth to show that this is the principal thing, and the sum of all that we must ever aim at, viz. to be mortified to the world, and to intend that which is next figured out in the taking of boughs of goodly trees, or the fruit thereof, branches of palm-trees, and boughs of thick trees, and of the willows of the brook, that is, a true faith in Christ, who is the fruit of the goodly three, and justice, which is as the palm, Psal. 92. and other virtues, but specially mercy, which is as the thick three, and continency or chastity in that estate, wherein we are, which is as the willow, because that beareth no fruit, and all this the first day, there must be no deferring to ensue these graces. But for the willow in the brook he further saith, continency must be used by the married at some times, that they may attend to fasting and prayer, which must be as it were in a brook of tears for sin. To this effect 1 Cor. 7. Hesychius in many more words. Moreover, in their taking of branches, and crying, Hosanna save us now, as was before noted, the joyful entertaining of Christ at another time, when he road to Jerusalem with strewing the way Matth. 21. 8, 9. with branches, and joyful acclamations agreeable hereunto, was doubtless mystically pointed at. Brentius saith, that we keep this feast of tabernacles, when we recount what we were in times past, viz Gentiles and strangers from Brentius. Eph. s. 2. the life of God, or Papals, and so overcast with a thick darkness, and comparing it with our present most happy state and light, we hearty praise God therefore, as the Israelites were now to recount their fore passed miserable condition, when they had not an house to dwell in, with that most flourishing estate in Canaan, where they had fair houses and Cities, and abundance of all manner of good things. In imitation of this feast of booths, the Athenians had their feasts called {αβγδ}, from the shadows of their boughs and tents dedicated to Minerva, of which Strabo writeth. And hitherto of the Strabo lib. 9. mysteries of these things embraced by divers learned Expositors. Whereunto we may add that the eighth day did not unfitly figure out as the solemnity to come in heaven, so the solemnity of the Lords day to be kept by all faithful Christians upon earth, in remembrance of Christs resurrection throughout all ages. Whereas, vers. 38. it is said, these things ye shall do, besides your Sabbath, Verse 38. your gifts, your vows, and your free-will-offerings which ye give to the Lord. And a like speech is had, Numb. 29. 39. the meaning is, that the offerings of the Sabbaths happening upon any of these dayes must be offered also, two lambs in the morning, and two in the evening, none of the Sacrifices prescribed for this feast upon their day being diminished therefore, so likewise notwithstanding any gifts given at this time for tithes, or first-fruits, or free-will-offerings, Chron 35. 28 as Josiah is said at the Passeover to have given thirty thousand sheep, or gifts that came in upon vow. CHAP. XXIV. HEre is first a repetition of a law made, Exod. 27. 20. about oil providing for Verse 1, 2. Verse 3, 4. the lamps, and Aarons ordering it, that they might burn continually. The same law seemeth to be repeated here again, partly to show what lamps they were which should be supplied with this oil, viz. the lamps upon the pure candlestick, Exod. 25. 37. the seven lamps upon the candlestick of pure gold, and partly because the ordering of it had been before committed to Aaron and his sons, the High Priest and other inferior Priests, lest upon this ground there should be a confusion, the same is here repeated again, and the ordering of it is committed to the care of the High Priest singularly, as being constituted the sole superintendant over this matter, the rest being to receive directions from him, and to be appointed to it by him. See more of the same. Numb. 8. 1, 2. For the mysteries see before, Exod. 27. 20. and Chap. 25. 27. Here the law for the showbread that must stand continually upon the golden table before the Lord, set forth, Exod. 25. 30. is repeated. There it is Verse 5, 6. onely briefly said, Thou shalt set upon the table showbread before me alway. But how many breads, or when they should be set on, or whereof they should be made, or for what use they should serve, or what frankincense should be put upon them, or whose they should be, are all omitted there, and therefore supplied in this place. They must be twelve cakes made of fine flower, two tenth-deals to a cake set in two rows, six on a row, frankincense being put upon each row, and every Sabbath they must be changed, and those taken Verse 7, 8, 9. away must be Aarons and his sons Of the length, breadth and height of these cakes, and how they were laid and supported upon the table, hath been already shewed, Exod. 25. 29, ●0. as also the mystery thereof. For the frankincense appointed here to be put upon each row to be burned, the Hebrews say, that it was not put upon the cakes, but by them, as the word {αβγδ} here used also signifieth, Gen. 14. 6. Chap. 16. 7. Exod. 14. 9. and it was set in two vessels or vials of gold, an handful of frankincense in each, and salt with the frankincense, because no Sacrifice was to be without salt, Levit. 2. 13. The manner, they say, was thus, the cakes being prepared upon the evening before the Sabbath-day in a mould of gold, the Levites helping the Priests herein, 1 Chron. 9. 32. Chap. 23, 28. ( for although none but the Priests might come to bring them, in and set them upon the golden table, yet the Levites might help to prepare them) they being, I say, prepared, were upon the Sabbath-day brought in with the frankincense by four Priests, two carrying the showbread, and two the vessels with frankincense, four other Priests going before them to take off the old bread and frankincense. And at the same time that the old was taken away by those four coming on the opposite side of the table, the new brought by the other four on the other side were set on, then the frankincense carried away was burned upon the altar of incense, and after this, the High Priest taking half of the bread for his part, the rest was divided half to the Priests, whose course came in to serve that Sabbath, and half to those whose course Maimony in amedin. c. 4, 5. went out then. So Maimony. Touching this, That it may be on the bread, or by the bread for a memorial. That is, as the handful of the meat-offering, Levit. 2. 2. burnt upon the altar Verse 7. was for a memorial to all the rest, so was this for the showbread, and for the twelve Tribes set forth hereby, to show how much the Lord through the sweetness of Christs merits is delighted in his Church, and her service done before him continually. Wherefore she is said to be perfumed with myrrh and frankincense, Cant. 2. 6. And all this must be taken of the children of Israel, Verse 8. that is, money to buy it withall, which the Hebrews say was the half shekel levied of each man yearly, Exod. 30. 13, &c. for herewith the daily sacrifices, the showbread, salt and wood, and wave-sheaf for first-fruits were provided, together with the incense, the two wave-loaves, Levit. 23. 17. Maimony of shekels, c 4. the scape-goat, Levit. 16. the read heifer, Numb. 19. and the like. And the son of an Israelitish woman, whose father was an Egyptian, went out Verse 10. Verse 11. amongst the Israelites, and he and an Israelite striven together in the camp. And he blasphemed the name of the Lord and cursed, &c. The mother of this man is said to be Shelomith, of the tribe of Dan, whether she had him in fornication or in marriage is not expressed, but some Hebrewes think, in fornication. Lyranus, that he was the son of the Egyptian, whom Moses slay. But leaving Lyranus. these things, as uncertain, he is said to have come out of Egypt with the children of Israel, being for his mother numbered amongst them. For blasphemed, Hebrew is {αβγδ} he name, for in this sense the word {αβγδ} is used, Esa. 62. 2. and by the Septuagint it is accordingly rendered, name, by the Chaldee expressed. But the word signifieth also to pierce or to strike thorough, Esa. 36. 6. Habbac. 3. 14. and therefore is put for blaspheming, Num. 23. 12, Septuagint. Chaldee. 25. which is, as it were a striking thorough with words, and so it is doubtless to be taken here, and vers. 16. and not for the bare mentioning of that holy name. Some of the Hebrewes yet gather from hence, that it is unlawful to name this sacred name {αβγδ} out of the Sanctuary, it belonging to the priests onely to name it in blessing, according to that, Num. 6. 23. otherwise for it they used the name Adonai: and after Simeon was dead, they name it no more at all, lest any unworthy should learn it, neither did the wise men learn any to pronounce it; but onely such as were meet and honest once in Maimony of Prayer, Ch. 14. seven years: so Maimony. And some again, saith he, have held, that none were to be put to death for blaspheming, unless he name this name, but I, saith he, say, that for Adonai also he is to be stoned; the name of the Lord, in the Hebrew it is onely blasphemed the name, the other word being understood, as some think for reverence, it being so foul a thing to blaspheme this sacred name, as that it is a shane to speak fully of it. Mark 14. 61, 62. there is the like ecliptic speech, but vers. 16. it is supplied in the law-making against blasphemy. The Hebrews did so abhor from blaspheming, that if any man heard it, or heard it related by another, he was bound to rend his clothes, unless it were from an heathen. And hence it was, that the High Priest rent his clothes at the supposed blaspheming of our Saviour: whereas Math. 26. 65. Eliakim and Shebna rent their clothes, hearing the blasphemy of Rabshakeh, who was an heathen, they say it was, because he was an apostate from the faith, Esa. 36. 22. For the occasion of this mans striving and blaspheming. Lyranus saith, that he was drunken, and Rab. Solomon that his strife was Lyranus. R. Solomon. about the showbread: but these are conjectures without ground, and therefore it is better to be ignorant, what the cause was, then to follow either of them or any other, seeing it is here concealed, and onely to know, that he spake vilely and contempiuously of God, which was a most horrible sin. And they put him in ward, &c. Some witnesses, that heard him, or inferior Verse 12. Judges, for whom this matter was too hard, brought him to Moses, and by his appointment he was kept, till his punishment were appointed by the Lord. And the Lord spake to Moses, saying, &c. All hard causes Moses is advised Verse 13. by Jethro to bring to God, Exod. 18, 19. and so he did, Num. 15. 34. and c. 27. 1, 2, 5. and the like he is to be supposed to have done here, and this most probably was by going into the most holy Place where God had promised to meet Moses. Exod. 29. 42. Verse 14. Bring forth him that hath cursed out of the camp, and let all, that heard him, lay their hands upon his head, and let all the congregation ston him. This laying on of hands, saith Maimony, was not onely by the witnesses but by the Judges Maimony. also, they saying, Thy blood be upon thine own head, for thou hast occasioned it unto thyself, and this Ceremony was used in no other case, but onely of blasphemy. Of the manner of stoning to death, see before, Chap. 20. 27. and out of the camp he was carried to be stoned, that it might not be defiled by such a wretch being dead. He that nurseth his God shall bear his sin, and he that blasphemeth the name of Verse 15, 16 the Lord, &c. all the congregation shall ston him, &c. Upon occasion of this mans blaspheming and cursing this general law is made: but because here is a distinction, If any man nurseth, he shall bear his sin; if he blasphemeth, he shall be stoned; A question ariseth, what difference there is between cursing and blaspheming? To this some answer, that cursing is out of ignorance, and rashness, Hesychius. Hieron. in Epist. Ephes. Chrysost. Cajetan. Procopius. Joseph. antiq. l. 4. c. ult. Jud. Epist. v. 9. Tostatus. the choler being greatly stirred, but blaspheming witting and willingly, out of an unreverent regard unto God. Some, that cursing is of Magistrates called gods, Exod. 23. 28. Some of false gods, for even they might not be cursed by such as served them. And Josephus to this effect saith, that the Jews might not rail upon the gods of the Heathen, which may be true, because Michael did not rail upon the devil, when he contended with him about the body of Moses. But if such gods had been meant here, he would not have said his God. Lastly, some understand the latter clause as an explication of the former, as if it had been said, He that shall curse God, that is, blaspheme the Lord, for cursing of God is a blaspheming of his sacred name, shall bear his sin, that is, shall be stoned to death. And this I subscribe to as the best. For there was no reason to enact any thing about Magistrates here, and why railing out of passion should be more excusable in this case, I cannot see, forsomuch as he, upon occasion of whose cursing this law was made, was doubtless in passion, when he cursed, for it was upon strife with another. And how can we conceive of any cursing of God, that is not a blaspheming, and that these are not two laws, as against two sins, is plain, because {αβγδ}, whatsoever man, in the first is not repeated again in the second. To blaspheme is not onely to rail upon God, saith Jerome, using any of his Hieron. in Ephes. titles, or to derogate from any of his glorious attributes, as his wisdom, justice, &c. but to find fault with any of his works, or affirm heresy to be his true doctrine. And to curse God being the highest degree of blasphemy, it was just that it should be punished with the greatest punishment For the peoples stoning of the blasphemer, this was appointed; 1 That the greater Tostatus. terror might be strike into all, Deut. 13. 11. 2 That all being Gods people, might the more express their zeal for his glory. 3 Because all were otherwise endangered. He that killeth a man shall be put to death. See the same, Exod. 21. 12. and this Verse 17. law is repeated again here next to that of putting to death the blasphemer; because, as Theodoret hath it, man cannot kill God, but the blasphemer goeth Theod. quaest. 33 as far herein as he can, piercing him with his words, as the murderer doth his neighbour with his sword, both proceed from a malevolous and malicious mind, and therefore they are both joined together. He that killeth a beast shall make it good; See the like, Exod 21. 33. Verse 18, 19 Verse 20. He that causeth a blemish in his neighbour, as he hath done, it shall be done to him, breach for breach, eye for eye, &c. Of this see Exod. 21. 24. The Hebrews do not onely condemn hurting, but smiting of another unjustly also, because in giving stripes to a malefactor, if the number prescribed be exceeded, it is a sin, much more to strike the innocent, yea to lift up the hand against such, Deut. 25. 3. Maimony in Chobel. c. 5. Verse 21. though he smite him not, is to be a wicked man, saith Maimony. He that killeth a beast shall restore it. Although he did not directly kill it, yet if he did that to it, whereby it came to die, saith Maimony, he must restore it, and if he killeth not, but hurteth it, he must by the equity of that law, Exod, 22. 5. make satisfaction. But herein he is over-strict in saying, that if a man stumbleth and falleth, and so breaketh a vessel of his neighbours, he shall pay for it as well as if he had done it willingly, or killed or hurt his beast, because the law putteth no difference. Ye shall have one manner of law, as well for the stranger, &c that is, if any Verse 22. stranger being an Infidel, coming amongst them cursed or blasphemed, or killed, he must have the like punishment; and if a Jew killed such unjustly, he must have no prerogative herein. And the same law of retaliation should hold for both. Some by the stranger understand the stranger proselyte, but although in laws of Religion the stranger is thus to be understood, as Chap. 22. 18. Numb. 9. 14, &c. yet in laws of common equity, such as these for the punishing of offences not tolerable in any, there is no reason to make this restraint. Here is the execution upon the blasphemer done in stoning him by all Israel: Verse 23. of the manner see before. CHAP. XXV. WHen ye are come into the land that I shall give you, then your land shall keep a Verse 2. Sabbath to the Lord, &c. Here is instituted the Sabbath of the seventh year, and this the Lord is said to speak in mount Sinai, v. 1. but hitherto out of the tabernacle, Chap. 1. 1. but Junius rightly understandeth, out of the tabernacle Junius. standing upon mount Sinai. Haply the tabernacle is not expressed yet here, but mount Sinai to intimate the servile estate of those that were under the laws given here about servants and debtors, according to that of the Apostle, who compareth mount Sinai to Hagar gendering to bondage, Galat. 4. 25. that if the whole land had rest and comfort the seventh year, and the 50 year, even under the law given upon mount Sinai, we might be comforted much more in the inward rest coming from mount Sion to us by Christ Jesus. Of this law of the lands resting the seventh year, see before, Exod. 23. 10, 11. where is fully shewed both the reason of this rest, the manner and the mystery thereof: and therefore to avoid needless repetitions, I will say nothing more thereof in this place. Onely the Reader must know, that this year was counted to begin the seventh month, as may be gathered, v. 9. and as the Hebrews hold it to begin for all civill affairs, and as it must needs, because otherwise if the beginning had been in the Spring, they could neither have reaped the corn sown the year before, nor have sown to reap upon the eighth year, v. 6. The Sabbath of the land shall be meat for thee, &c. that is, the fruit of this sabbatical year. And thou shalt number seven Sabbath of years, even 49 years, &c. and ye shall Verse 8, 9. Verse 01. cause the trumpet to sound the seventh month the 10 day, and hallow the 50 year, and proclaim liberty, &c. This command, saith Maimony, was given onely to Maimony. the great Synedrion, which should cause the trumpet now to be sounded, but he saith, every one was hereby bound to sound. For the name of the jubilee, some think, that it came from Jubal, who was the first maker of musical instruments, Gen. 4. some from {αβγδ}, to carry, because it brought every one Serratius. Oleaster. Cajetan. to his possession again, and some from {αβγδ} germen, because every one then enjoyed his own germinating land. But all these are far-fetched imaginations, the true reason is, because {αβγδ}, signifieth a trumpet made of a rams horn, as Josh. 6. 5. and a trumpet, Exod. 19. 13. and with these they blew in proclaiming the jubilee, as hath been already shewed, Levit. 23. 24. For joseph. Scaliger. Junius. the year of the jubilee, some think that it was the 49 from the jubilee before, reckoning inclusivè, and so the seventh and the jubilee concurred, because otherwise two years a Sabbath of the land must be kept together. But this cannot stand, both because seven Sabbaths of years must be counted, and after followeth the jubilee, not Anno 49. but, as is expressed, Anno 50. and because in reckoning to the first jubilee that ever was kept, no jubilee before-going, a former jubilee could not come in to the reckoning, seeing there was none: so Tostatus in part also argueth against it, and the Hebrews generally Tostatus. are for the 50, and not the 49 year. For the concurrence of two Sabbaths, if it were Gods will, that the land should lye unhusbanded all this time, it is Maimony in jobel. c. 10. not to be doubted but that he made it without husbandry to fructify sufficiently for their sustenance, as in the seventh year of rest he promised that they should be supplied for three years out of the increase of the sixth year, v. 21. If it be objected, by this reckoning the first year of the Sabbath of years after the jubilee must be the Jubile-year, and then the Sabbath of the seventh year would have been upon the sixth year after it: The Hebrews answer, that the first of the next Sabbath of years counted was not the Jubile-year, but Maimony. the year following. For the day of this years beginning, it was the first of Tizri, that is, the seventh month, say the Hebrews, but was not proclaimed, till the tenth being the atonement-day, because servants went not out free till then, upon the dayes before-going they did eat, and drink, and rejoice, and wore garlands, but that was the day of their going out free, and of lands returning to their owners. Some think, that the jubilee began in the Spring, although it was not proclaimed till now, or that it was proclaimed the seventh Lyranus. month to begin the first month of the year following, but erroneously, for it began the seventh month, which for civill matters was the beginning of the year, and thus also the Hebrews hold. According to some( saith Comestor) Scholast. histor. Tostatus. trumpets were blown every New Moon seven years before the jubilee, and seven dayes together immediately before, but if so, it was besides the appointment of the Lord, except in the new Moons, for in these they blew all years. For the end of blowing with trumpets now, it was to proclaim liberty to men to return to their possessions, to the land to rest, as in the seventh year, Verse 10. 11 Verse 41. and to servants to go out free. The jubilee and the seventh year, as Maimony noteth, agree in all things touching the rest of the land, and the using of the fruits thereof, but herein the seventh is above the jubilee, that debts are also released, Deut. 15. 1. which are not in the jubilee, but the jubilee is above the seventh in this; that servants who go not out free in the seventh year, yet go Exod 21 6. out in the jubilee, that is, he who is bored in the ear to serve for ever: for thus Rab. Menahem explaineth the word {αβγδ}, for ever, saying, that it is sometime put for a time determined, that is, to the jubilee, as when it is R. Menakem in Levit. 25. said, He shall serve him for ever; sometime for a time, the limit whereof is unknown, but yet it hath a limit, as Let King David live for ever: and some time for a time that shall have no end, as The Lord shall reign for ever. Again, Psal. 10. 16. the jubilee is above the seventh year, in that men returned now to their possessions, and that in the beginning thereof, whereas in the seventh, debts were not released till the end of it, Deut. 15. 1. The Hebrewes, because it is said, Ye shall return every man, gather, that although a man hath given his possession away, yet it shall return now again unto him. According to the number of years after the jubilee thou shalt buy of thy neighbour, Verse 15. &c. Here because years are spoken of, Maimony noteth, that the buyer of any house or land must enjoy it two years at the least, and if one of the two next following after the buying be a seventh year, then he must enjoy it another year for that, neither might it be redeemed before the expiring of this time. But how rightly this is grounded here, let the Reader judge. For the mystery of the jubilee; Hereby, saith Hesychius, was figured out The Mystery. Hesychius. the consummation of the world in the seventh Sabbath of years, and the resurrection following, when we shall all return to our possessions figured out by the possessions in Canaan. For as in Adam we lost our heavenly inheritances, so then by Christ we shall have them restored to us again;& as in the year of jubilee there was no sowing nor digging, so at that time shall be a cessation of all worldly labour and travel for ever. Wherefore as the seventh year, saith he, figured out the rest of every particular faithful person at his death, so the jubilee figured out the general of all at the resurrection. But the jubilee did also without doubt first point at the author of this rest and comfort, Christ Jesus, who came with the joyful sound of the Gospel, as he Willet. Ainsworth. 1 Thes. 4. Esay 61. 1, 2. shall come to judgement at the last with the sound of a trumpet. For of him the Prophet speaking saith, He hath anointed me to preach good tidings, to proclaim liberty, and to preach the acceptable year of the Lord, as appeareth by his own application, luke. 4. 18. and the jubilee began by Christ continueth always to the worlds end, where the Gospel is preached, saith Brentius. And therefore it is noted, that Christ suffered in a year of jubilee, viz. the seventieth, and the last that ever the Jews had, to show that in the Gospel by him set forth there was an end of the jubilee, he being now come that was figured out hereby. For by him we attain freedom, and by faith in him we return to the inheritance of Heaven. Here the Lord returneth again to the seventh year. If they should doubt Verse 20, 21 Verse 22. how they should then live; if they did not sow, he saith, that he would bless the increase of the sixth year, that it should yield enough for three yeers, that is, both for the seventh and the eighth, in which they should not reap till the latter end of the year, and so could not well make use of the fruits thereof, till the beginning of the ninth year. But when the year of jubilee came they had need of fruit upon the sixth year for three whole yeers. This living upon the fruit of the sixth year long after, did mystically set The Mystery. forth our labours in the Lord here following us when we are dead, that we may then have the comfort thereof for ever. To this effect Hesychius. Revel. 14. 13. Verse 23. The land shall not be sold for ever, for the land is mine, and ye are strangers and sojourners with me, &c. For these words, for ever, Hebr. is {αβγδ}, to binding fast, that is, to the buyer; the Septuagint render it, to confirmation. Thus also the word is used, vers. 30. it is also used for cutting off, vers. 24. and then the meaning will be, to the cutting off of the owner from it for ever. For the land is mine, that is, in a more peculiar manner then any other land, wherefore it is called the Lords land, Hos. 9. 3. and Emmanuels land, Esa. 8. 8. and the holy land, Zach 2. 12. sequestered for the Church of God to dwell in. And this is the reason why it might not be sold by any man, as the gifts of God may not, Act. 8. 20. Ye are sojournours with me. Rab. Menahem hereupon, Ye must be, as I your master, understanding that the Lord set forth himself Rab. Menahem. together with his people, as sojourners in this world; which may well be received, if it be referred to Christ our Lord; for he useth the like words, Matth. 10. 25. But the word is varied, 1 Chron. 29. 15. where David speaketh of himself and all Israel, as sojourners before God. The Septuagint renderit also before me. But whether it be red before me, or with me, as Psal. 39. 13. the better sense is, that God was the great Lord and Owner of it, and they sojourners with him there; intimating that they must not look for any long continuance upon earth, but as strangers here look for a better place to dwell in for ever, as Abraham did, Heb. 11, 14, 15, &c. and when we come there, we can never be cut off again from that possession for ever, yea, when the jubilee of the last trumpet shall come, we are now sure by faith, that we shall enjoy it, and cannot for ever be kept therefrom, If thy brother be waxed poor, and hath sold away some of his possession, &c. Here Verse 25. Maimony. is laid down the law of redeeming land amongst the Israelites. He must be driven by poverty to sell, saith Maimony, or else he transgresseth that selleth any part of his possession; if to put money in his purse, or to buy cattle or servants, for none should sell, but onely to get food, yet the sale out of this case is good to the buyer. If any of his kin come to redeem it, &c. that is, if he hath any kinsman, whose love is such towards him, that he will redeem it for him. The word {αβγδ}, rendered by redeeming, If there come a redeemer, one near to him, or a kin to him, signifieth also a kinsman, Numb. 5. 8. Ruth 3. 9. because to him the right of redeeming belonged. Tostatus understandeth this, Tostatus. as if the kinsman redeemed it not for his poor brother, but for himself; for he saith, If the kinsman redeemed it, he that first sold it could not redeem it again, but must stay till the jubilee; but if so, his kinsman should not have shewed any love towards him, but have done as any other man by him most far off, viz. dealt for his own benefit onely herein, which is not to be imagined. If he himself be able to redeem it. This the Hebrews understand of ability by Verse 26. his getting since the sale, for if he hath other land, he may not sell that to Maimony in jobel, c. 11. Verse 27. redeem it, neither may he redeem it with money borrowed. Then let him count the yeers of the sale thereof, and restore the overplus, &c. That is, say the Hebrews, if he sold for an hundred crowns, it being ten yeers to the jubilee, he shall pay less according to the yeers which the buyer enjoyed Verse 28. it, as if three yeers, then he shall pay seventy; if four, sixty, &c. If he cannot lay down so much, yet in the jubilee it returneth to him, but not together with the trees, for the buyer may take them, because there is nothing said of returning to them, but to his possession onely. For the mystery of this, Hesychius by a man impoverished and selling his The Mystery. Hesychius. possession, understandeth one fallen into sin, and by his kinsman redeeming, one that admonisheth and bringeth him to repentance, and if there be no such, he saith his own redeeming is by his rising up in private by repentance. But how this can agree I see not, because neither is he that converteth another a Redeemer, neither without repentance shall any sinner ever attain to the heavenly inheritance, as he that was not able to redeem his land did in the year of jubilee. The Hebrews say, that the Redeemer is the blessed God, In Tanchuma. as it is said, Jer. 50. 34. and he that is near unto him is the blessed God, as it is said, Psal. 148. 14. a people near unto him. And accordingly ours, Jesus Christ was figured out by the Redeemer, who was near to us even in our nature, and is called {αβγδ}, a Redeemer, according to the word here used, Esa. 59. 20. But if by the Redeemer we shall understand Jesus here, how shall his returning in the jubilee, although there be no Redeemer be understood, or his redeeming for himself out of his own gettings? I think rather, that hereby is shewed that neither can sinful man of himself, nor by the help of any other that loveth him dearly, recover his lost inheritance of Heaven, but this is restored onely of the grace of God in Jesus Christ. If a man selleth a dwelling house in a walled city, he may redeem it within a year, Verse 29, 30 Verse 31. and if not, it shall be established to the buyer for ever, &c. Here is an exception to the general law of the jubilee, such an house not being redeemed within a year may never be redeemed, neither shall it return as land in the jubilee, but houses in villages shall be counted as fields, and return as they. The house that might be redeemed within a year, or else never, the Hebrews say, might not be redeemed by any kinsman as land, but by the seller himself, neither might he borrow to redeem it, but sell his goods he might for this purpose,& he might redeem it any time within the year from the day that he sold it, but he must pay for it so much as he took, and if the year were leap-yeer, that is, a month longer then another year, by reason of the month Adar coming twice in it, by reason of the odd dayes in the year, according to their reckoning, then he might redeem not onely it within the twelve moneths, but in the thirteenth. And if he were dead that bought it, he might redeem it of his heir; if he were not to be found, he might having laid down the price before the Judges, go and break open the doors and enter, and the buyer, when he came again, went to the Judges to receive his money. If the jubilee Maimony in jobel. ●h. 12 fell in the year of the mans selling his house in a walled city, it returned not unto him, unless he paid the money received. Now for the difference between cities walled and not walled, the Hebrews say, that from the dayes of Josuah to the captivity of Babylon, the cities onely that had walls when Josuah brought them into the land, were counted walled cities, yea although their walls were fallen down, neither were any other counted walled, although they had walls built about them afterwards. And from the time of their return out of captivity all Cities then found walled were counted walled, because that was as their entering the land in Joshuahs time, but none else, and in Jerusalem, they say, that no house in it might be sold absolutely, although that were a walled City. Moreover, they observe, that an house upon the wall, as Rahabs was, not an house in a walled City, but in a village, and that dove-houses, gardens and Orchyards, as appendices of houses, and baths within the walls, were as the houses, but not any field lying within the walls. But the houses of villages, that have not walls, &c. The word rendered not, Verse 31. here is {αβγδ}, to it, but if it should thus be red, here would be a contradiction, and therefore it is to be rendered, as {αβγδ}, not, as it is also, Exod. 21. 8. Levit. 11. 21. yet the Septuagint and Chaldee render it, which have a wall, and this is justified by some, saying, that the meaning is, which hath a wall now, but had none at Joshuahs coming in, and so is reckoned, as an unwalled village. But thus villages onely walled shall be excepted here, whereas all villages are meant, and the houses in them. For the mystery, Hesychius Hesychius. thinketh, that unless this distinction betwixt walled and unwalled towns be made for a mystical end, as also betwixt the houses of others in walled towns, and of Levites, vers. 33. there can no reason be rendered thereof: The Mystery. wherefore he will have the first to set forth the Church of the Jews, which, because in the year of Christs preaching they turned not, continueth still always unredeemed, the other, the Church of the Gentiles, like unwalled villages, which was turned year after year at divers times, since the Lords Passion. And as the Levites houses might be redeemed at any time, and their fields might not be sold, so he saith, the Apostles, and such as by them, of the Jewish Nation were converted, or by their successors, had Redemption at any time, and the Heavenly inheritance is established to them for ever. Origen by the walled Cities understandeth greater sins, from which if a Origen. ●o●. 15 man turneth not speedily, there is danger of never turning to be saved, but by the unwalled villages lesser sins, which a man may be converted from more easily. This of Origen seemeth not so good, as that of Hesychius. But whereas he saith, that no literal reason can be given, this may be yielded as a reason, God hereby provided for the better peopling and fortifying of walled Cities, wherein the chief strength of the Kingdom consisted, when those that had bought houses there should not be in danger of being put out again for ever, whereby they might be encouraged to seek more earnestly the Tostatus. Verse 32, 33 Verse 34. prosperity of their City: to this effect also Tostatus. Touching the Levites, they may redeem their houses at any time, and if not, in the jubilee they returned again unto them, but for their lands singularly it is provided, that they should in no case be sold. Maimony, upon this law saith, that another being an Israelite might not redeem for a Levice, but a Levite onely, yet the son of a Levites daughter might redeem his mothers fathers house. And touching their fields, he saith, we have been taught, this, the field of the suburbs Maimony in jobel, Chap. 13. of their Cities may not be sold; meaneth nothingelse, but that they may not be altered, a City being made of suburbs, or fields, or suburbs of a City. And accordingly, Acts 4. 36. Barnab as a Lvite is said to have sold his field. The Numb. 35. Jos. 21. Cities of the Levites were 48 with their suburbs, whereof six were appointed for Cities of refuge; besides these the Levites had none inheritance, and therefore they were more firmly established to them, then the possessions of other men, and fallen into decay. If thy brother be grown poor with thee, thou shalt relieve him, yea though he be Verse 35. a stranger, &c. for falue into decay, Hebrew is {αβγδ} his hand be moved, that is, say some, be lifted up to ask relief, or as others, if his hand be Genevens. Cajetan. moved or come under thee, because he worketh for thee, as a poor man. But the word {αβγδ} signifieth to decline or to wax weak, and therefore the meaning is, if he be unable to help himself, and to maintain himself and his, thou shalt relieve him: the stranger and the sojournour; thus it is in the Hebrew; and, yea though he be, are supplied by the translators; but as some note, by stranger and sojourner, the brother before spoken of may be meant, for all the Ainsworth. people of Israel are thus called, vers. 13. and then they may be taken, as put here by Apposition, thou shalt relieve him a stranger and sojourner with thee, that is, not differing now in his condition from such, because being without a possession for the time and means of maintenance, he laboureth for thee, as a stranger of another nation hired to do thy work. Others hold, Calvin. Junius. Vatablus. that beneficence even to strangers is here enjoined, if they be poor, and dwell in that land, and therefore much more to brethren: and I do aclowledge, that charity was to be exercised by the Jews, even towards strangers, but that is elsewhere enjoined. Here that strangers of other Nations are not meant, it seemeth to me by the words following against letting money to usury to him, vers. 36. which is added as an explication of this general of relieving him. For the man, whom the Lord meaneth they should relieve here, is one to whom they may not let upon usury, but to a stranger this is permitted, Deut. 23. 20. and yet haply by a stranger is not meant any one of another Nation, but both of another Nation and Religion, for Religion maketh the stranger as a brother, that he may live with thee, that is, that by thy help he may recover and come to a more prosperous estate again, a means whereof will be to lend him thy money freely, as is commanded, Deut. 15. 8. for thus living is opposed to being in misery, Nehem. 4. 25. 1 Chron. 11. 8. Gen. 45. 27. Take thou no usury of him or increase, &c. This law was propounded before, Exod. 22. 25. but because it was not so fully set forth, it is here repeated again Verse 36. with these additions, nor increase, but fear thy God, that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victual for increase. 38. I am the Lord, which brought you, &c. But touching the sin of Verse 37. Verse 38. usury I have said enough upon Exod. 22. 25. where this and Deut. 23. 20. have been considered also. If thy brother be waxed poor, and be sold unto thee, thou shalt not compel him to serve as a bond-servant, &c. Of Hebrew servants, and of their going out Verse 39. free in the seventh year it hath been already spoken, Exod. 21. 3. But here the law is much more enlarged, and his going out free in the jubilee is appointed, if he had not served out six years, nor two years, and it is also provided for his good usage, &c. of all which enough hath been said upon Exod. 21. 3. Whereas it is said, he shall depart, both he and his children, but no mention is made of his wife; the Hebrewes say, If he came a married man to his Verse 41. master although he were a servant, yet she was not, and therefore her going out free could not be spoken of: if he married in the time of his service with his masters consent, the wife so married was as the other, and his master instead of having any benefit by her work must find her meat, as he must Maimony of servants, Ch. 3. also do for the other, but her work was for her husband, not for her master: If his wife were a servant, when he married her, she went out free by the same ordinance, that he went out by, if she were an Hebrew servant, but not if a stranger: and if in the time of his service he married without his masters consent, his master was not bound to find her meat. Moreover they add, that there have never been any Hebrew servants taken since they had Jubiles. For the mysteries of servants going out free in the jubilee, this served The Mystery. to show, that when Christ came as in the jubilee here pointed at, he brought freedom with him to all the truly faithful, who are Hebrewes spiritually; for if the Son shall make you free, saith he, ye shall be free indeed. Hesychius will have the Hebrew servant a type of a servant turned Christian, he must not John 8. 31. 3●. Hesychius. now be used as a servant any longer, but as a brother, as Paul writeth of Onesimus to Philemon. Again, he maketh him a type of a brother fallen into sin, Epist. Philem. Gal. 6. 1. as such into decay, he must be gently and not rigorously admonished, as he must not be ruled over with rigour. Touching the servants from amongst the Heathen, whom they might buy and possess always, These, saith he, figured out unbelievers, Jews or heretics converted by any to the true faith, when a Preacher hath gotten thus as it were possession of such, he must keep them always, and his son, that is, his successor after him, both them and theirs. Ainsworth saith, that this both figured the conversion of the Heathen, and that being turned servants to Christ they should always serve him, Esa. 14. 1, 2. or else these servants figured the reprobate, over whom the faithful shall rule with a rod of Iron, Revel. 2. 26, 27. If a sojourner or stranger wax rich by thee, and thy brother poor, so that he sell himself Verse 47. sellhimself, &c. From hence to the end of the Chapter it is provided both for the redemption of an Hebrew sold to a stranger, and for his good usage with him, and if he be not redeemed, for his going out free in the jubilee. Touching the redeeming of such, Maimony saith, that his kindred: first, the uncle, or uncles son ought to redeem him, and if he hath none, his next kinsman, and if he will not, the Synedrion may compel him to it, and if he hath no Maimony of servants, Ch. 2. kindred able, any Hebrew or Hebrews, his brethren ought to redeem him, or he may borrow to redeem himself, and if he be redeemed by any, he shall not be his servant that redeemed him, but go out free. But for such as are sold to Hebrews, their brethren, the kinsman might not redeem them, neither might they borrow to redeem themselves; but if they had money enough to pay for the years behind, they might redeem themselves. Unto that of others of their brethren redeeming them, answereth that, Nehem 5. 8. We after our ability, have redeemed our brethren, the Jews. But in case that their redemption Verse 53, 54 were neglected, they must be well used in their service, as with an Hebrew, and go out free in the jubilee. As the Hebrews, under what Masters soever were free in the jubilee, so the faithful through Christ are made free to be servants no more to sin and Satan, as at the last jubilee, in the time whereof Christ suffered, the Hebrews were made free, and never were sold for servants any more; for, as hath been already noted, since the cessation of Jubiles there hath been a cessation of Hebrew servants; and therefore we should now flee the serving of sin, and use the freedom which Christ hath John 8. 34, 36. Heb. 2. 14, 15. Hesychius. purchased for us, to serve God in holinesse, Rom. 6. 11. Hesychius by the stranger buying an, Hebrew, understandeth one newly converted to the faith, by his good admonitions raising a brother in the faith who is fallen up to repentance, saying, that some Doctor of the Church must take him, and instruct and confirm him more in holinesse, which is the Uncles or other kinsmans redeeming of him, or he must labour himself by prayer and meditation in the holy Scriptures to be more and more sanctified. CHAP. XXVI. YE shall make you no idols, nor graved images, nor rear up a standing image, &c. Verse Against idols it was provided before, Exod. 20. 23. Exod. 34. 17. Levit. 19. 4. but the same law is here again repeated, that it might be enlarged. The word rendered standing image, Hebrew is {αβγδ}, a pillar or ston, having the name from standing, as Gen. 28. 18. Chap. 35. 14, 20. 2 Sam. 18. 18. where it is put sometime for an altar or ston to offer upon, as also, Esa. 19. 19. and sometime for a civill monument. Rab. Solomon Jarchi saith, {αβγδ}, is a ston to offer upon, for since the constituting of one altar to set up any such is unlawful Sol. jarchi. although it be to offer upon it to the God of heaven. But out of the case of worshipping to set up a pillar is not unlawful, if it be onely for a monument, as that altar set up by the Reubenites, &c. Josh. 22. and therefore it is expressed here, to bow down to it. Ye shall not set up any image of ston: Hebrew Ye shall not give, {αβγδ}, it being meant, not onely that they should not set up, but not permit such to be set up in their land: for this use of the word, see Gen. 20. 6. and against the suffering of them, Numb. 33. 52. The ston of Imagery is said by the Hebrews to be a pavement of ston to fall down upon in adoration, and accordingly the Chaldee calleth it the ston of Chaldee Paraphrast. inclination or of adoration; and to make this good, to bow down to it, is rendered to bow down upon it, as indeed the word {αβγδ}, will well bear. Not only then he that worshipped an idol sinned by idolatry, but even he that laid a ston smoothed and fitted every way for the purpose to fall down upon to worship the true God: for thus the Heathen used to do, painting the ston which they used for this purpose, and falling down thereupon before their idols, for which cause, saith Maimony, it was condemned in the Hebrews to Maimony of Idolatry, Ch. 6. do thus before the true God; and therefore, if any prepared him such a ston to worship God upon it, he was beaten; if to worship an idol, he was stoned to death, according to that, Deut. 13, 10. Whereas the Temple was paved with ston, and therefore they could not fall down there but upon ston, he saith, that it is to be noted, that it is said here, Ye shall not make an image of ston in your land: that is, in any part of the land, besides in the Temple, for here they might fall down upon the pavement of ston, but not elsewhere, and therefore in their Synagogues which were paved likewise, they used mats continually, which were laid upon the ston to fall down upon them. But this seemeth to have been done besides the intention of this precept, which is not against falling down upon ston, wherewith a room is paved, but which is set for the purpose of adoration Heathenishly. For the iterating of this precept here again, besides the reason before alleged, Rab. Solomon saith, it R. Solomon. was because the Hebrew's selling of himself to a stranger, which haply was an idolater, was spoken of immediately before, lest being in this state he should be drawn to idolatry. And this might also be a reason of the iteration of the law touching the Sabbaths-keeping and revereneing the Sanctuary, vers. 2. And therefore at the end of these two verses endeth the 32 Lecture of the law after the Hebrews computation; and vers. 3. beginneth the 33, these two verses being reckoned as appurtenances to the 32 Lecture beginning at the beginning of Chap. 25. Of keeping the Sabbaths and reverencing the Sanctuary here again spoken Verse 2. of, see before, Chap. 19. 30. whereunto we may add that to reverence the Sanctuary was also to refrain from coming to it in any uncleanness, Levit. 15. 31, &c. so Tostatus: and to deck it and keep it decent: so Hugo upon Psal. Tostatus. Psal. 63. 5. Hugo. Hag. 1. 4. Hieron ad Nepotian. Epist 3. Aug. de Temp. Serm. 235. 1 Sam. 2 12. 144. 12. and Haggai reproveth the neglect of it, and Jerome commendeth Nepotianus for dressing up the Church with boughs and flowers, and keeping it clean in every part, and to refrain from all profane usage of it, as by dancing in it, vociferations, &c. against which Augustine speaketh, as used in their Agapae, or Love-feasts, saying for this, that they came Christians and went away Pagans. And specially to abhor from polluting the Temple by sin, as Elies sons did, defiling the women that came thither. And lastly, to be affencted with reverence to him that dwelleth there especially, and to all the parts of his worship, Psal. 5. 8. Gen. 28. Exod. 3. 5. Josh. 5. 15. Ps. 84. 11. I have chosen to be abject in the house of God, that is, saith Nicephorus, to lye prostrate in humility. Nicephorus. If ye keep my Commandments, &c. I will give you rain in due season, &c. After the laws given, here the Lord presseth his people to obedience to them, partly Verse 3, 4. by promises, and partly by threatenings, as also Moses again, Deut. 28. And he beginneth with a promise of rain in due season, Hebrew, rains, that is, the early and the latter rain, as is said, Deut. 11. 14. whereby the earth is made fruitful; for it rained there commonly but twice in the year, or at two seasons. 1 In September, at the time of sowing. 2 In April; by the first, called the early rain, corn was made to grow; by the second, called the latter, it was watered before the harvest, Hieron. in Amos 4. And he saith, I will give, because rain cometh of God onely, Jer. 14. 22. Chap. 5. 24. Deut. 28. 12. and therefore to him we should be thankful for it, and for the fruits made to increase hereby. Of his giving rain, see more, Psal. 147. 8. Acts 14. 16. Tostatus. Job 38. 28. There be indeed natural causes of rain, but God worketh by these causes, besides them or against them, as it pleaseth him, so Tostatus. Upon Ambros Hexam li●. 4. ● 7. a time, saith S. Ambrose, there being a great drought, men had divers hopes of rain, saying, This new moon or that will give us rain, but there came none, and I was glad of it, that not coming, but upon the prayers of the Church it might appear, that not the change of the moon, but the providence of God is the cause of rain, and we might depend not upon the one, but upon the 〈…〉 er. Mystically by rain, both Origen and Hesychius understand the heavenly The Mystery. Origen. Hesychius. Amos 8. doctrine, which maketh fruitful unto eternal life: for where the Commandments of God are transgressed, he sendeth a famine of hearing the word, but where they are kept, he raineth hereby plentifully to fructification. The Lord beginneth with rain and fruitfulness as the greatest worldly blessing, as on the contrary to be pined with famine is the greatest curse, and to die thus more grievous then by pestilence, or the sword of the enemy. Tostatus. Tostatus. Verse 5. And your threshing shall reach to the vintage, and the vintage to the sowing time, &c. See a phrase like this, Amos 9. 13. This is spoken to show what great plenty they should have of all things: for where they must be threshing the corn out, till the gathering of their grapes, and be gathering& treading out their grapes till the sowing for another year, there must needs be great abundance. Tostatus restraineth this to the sixth year, but without reason, Tostatus. pelican. Osiander. Jumus. Vatablus. for it is a blessing generally promised to obedience, as all others note. And ye shall eat your bread to the full, that is, not onely having enough, but being well satisfied and contented, Joel 2. 26. see the like speech in this sense, Psal 132. 15. Psal. 22. 27. Prov. 13. 25. and ye shall dwell safely, Hebr. in confidence, for they that trust in God are safe from all dangers. Mystically, by the threshing, vintage, and sowing, Origen understandeth the labours of Ministers in the Law, Origen. the Gospel, and the writings of the Apostles, which are never at an end. Petrus Chrysologus will have the threshing to set forth our reading and studying; the vintage, our praying, and contemplation; and the sowing, our Petrus Chrysologus Radulph. preaching and well living. Radulphus, by the threshing, our labouring in the service of God; by the vintage, joy that followeth hereupon, because wine maketh glad the heart; and by the sowing, new courage to labouragain in Gods service, through the joy received. Others not so apt I omit. And I will give peace in the land, &c. Peace although it sometime signifieth Verse 6. all manner of prosperity, yet here it is opposed to war, as also Psal 12 c. 7. And I will rid evil beasts out of your land. This is added also here, and that the sword should not go thorough the land, to show that they should be safe from all manner of judgements which God useth to sand for sin. For he hath these four sorts, the sword, the famine, the evil beast, and the pestilence, Ezech. 14. 21. and Revel. 6. 8. in promising rain he secured them before against famine, here it is expressly promised that they should be safe from the sword and evil beasts; of which destroying men for sin in that country, red 2 King. 17. 2 King. 2. and peace may well imply the fourth; safety from the pestilence, which when God sendeth, he is not at peace with men, but draweth out his sword against them, as 1 Chron. 21. 12, By evil beasts, Rab. Menahem understandeth evil lusts, from which we shall be free in that world which is on high, and Maimony saith, that here is not meant onely that we shall have all things that the body hath need of, but we shall by this supply R. Menahem. Maimony. of bodily things be supported to do the Commandments cheerfully, that we may be worthy of the life to come. Thus we see, that even the Jews, whereas Gods promises were of temporal things, went higher, arising from hence to the spiritual and heavenly, which are the best reward of keeping the laws of God, but because we cannot do this perfectly, we must not seek them by the righteousness of the law, but onely of faith in Jesus Christ, in whom we are justified and saved. Touching the evil beasts here spoken of, to say something more in particular, God having promised peace with men, here promiseth it with the beasts also, saith Tostatus; for by reason of sin, these have Tostatus. ever since the fall of Adam, been ready to war against and to destroy wicked men, when God would, as not onely the lions, 2 King. 17. and bears, 2 King. 2. and in foreign stories, Lucan writeth of whole Countreys depopulated by wild beasts; but even the least and most contemptible, as flies, frogs, and lice Lucan. lib. 7. sent against Pharaoh; and Pliny writeth of Countreys left desolate for frogs Plin. lib. 8. c. 29. or locusts; and Aelian, that the Megarenses fled their country for fear of mice, and the Phaselites for wasps, and the Rhethienses for worms called Scolopendra. Mystically, by evil beasts, Hesychius understandeth Devils, from Hesychius. which the godly shall be preserved, and the Devil is as a lion, 1 Pet. 5. 8. as a serpent, Gen. 3. Basil. Magnus likeneth him to the Pardalis, which is so fierce Basil. Magnus. against man, that if he seeth but a picture of man he will tear it: so the Devil infesteth man the image of God. Some by evil beasts understand men Lorinus. like beasts, as 2 Tim. 4. 17. Luk. 13. 32. Tit. 1. 12. And ye shall chase your enemies, and they shall fall before you with the sword, Verse 7. five of you shall chase an hundred, &c. Here may seem to be a contradiction to that which went before; for if they should have peace and no sword in their land, how should there be any enemies for them to chase? Tostatus answereth, Tostatus. it is meant they should have peace amongst themselves, there should be no civill wars, and if foreign enemies assaulted them, they should easily repel them. But this distinction is not necessary here, for all peace being promised unto them before, a case is here put, if enemies should at any time come against them, &c. so Calvin. Instances of this unsuccessful prowess in some Calvin. of this people, we have in Davids Worthies, 1 Chron. 11. 2 Sam. 23. 8, 18. 1 Chron. 11. 18. 1 Chron. 12. 8. in Shamgar, judge. 3. 31. and samson, judge. 15. 5. amongst whom some one hath prevailed against 600, some against 800, and one against 1000, as this promise is enlarged, Josh. 23. 10. One of you shall chase 1000. See also, Psalm. 18. 38. 2 Samuel 22. 38. Deuteren. 32. 30. judge. 7. 22, &c. And I will make you fruitful, and multiply you, &c. This promise made to Verse 9. Abraham, Isaac and Jacob is here renewed to their off-spring, as being of a singular blessing in this world, they had had experience of it in Egypt, growing there from 70 to 600000, and now it is promised again in Canaan. Mystically, the fruitfulness and great increase of Christs kingdom under August. the Gospel amongst the Gentiles is here pointed at, saith Augustine. And ye shall eat the old store, and bring forth the old: because of the new; that Verse 10. is, they should have such abundance, that having fed liberally upon the old store all the year, yet there should s●●e remain in their barns, which they must bring forth to make room to lay in the new. Mystically, here is set forth, that when the Gospel should come, which is The Mystery. the new temporal things which were promised under the law should be brought out and distributed; as not being made any account of in comparison of the grace and comfort of the Gospel: so Lyranus. But Hesychius and Origen, Lyranus. Hesychius. when the Gospel should come, the law should be abolished. That bodily food onely is not here respected, the rabbis taught upon this place, as Rab. Elias, who saith, He that serveth God because of bodily things, on R. Elias in reshith Cochmah. which his service dependeth, it shall not be confirmed to light in the light of the living; for when those things cease, for which he serveth, his love will also cease, but he that serveth God out of entire love, his love shall be in everlasting life, and his reward eternal. And I will set my tabernacle amongst you, and my soul shall not abhor you. Of Verse 11. this tabernacle, in which the Lord promised to dwell amongst them, it was spoken before, Exod. 25. 8. and both of his dwelling amongst them and being their God, that they might know that he was the Lord that brought them out of the land of Egypt, Exod. 29. 45. This is iterated again here as the greatest of all comforts to encourage them to keep his Commandments. Aben-Ezra Aben Ezra. saith, It is as if he had promised, My glory shall reside with you, so that ye shall not fear ever to come into want, and I will not be as a man whose soul loatheth always to dwell in one place. For amohgst you, Hebrew is, in the midst of you, which is so said, saith Tostatus, both because, the tabernacle Tostatus. was in the midst of the camp, and afterwards in Jerusalem, which was in the midst of that land, and as is supposed by many, in the midst of the whole world, because it is said, Psal. 74. 12. God is my King of old, working salvation in the midst of the earth, and also to intimate his protection and favour equally to all his people. Of what the tabernacle was a figure it hath been shewed before, viz. both of Christ Jesus and of heaven, 2 Cor. 5. 1, 2. Revel. 21. 3. But if ye will not harken unto me to do all these Commandments, &c. The Lord Verse 14, 15 Verse 16. &c. herein threatening the transgressors of his laws calleth them such as despise his statutes, abhor his judgements, and break his Covenant against those that are ready to extenuate the wickedness of their evil doings. And they are said to break the Covenant that continue not to do all things required thereby, Heb. 8. 9. as they are said to confirm or to keep, that continue to do them, Deut. 27. 26. I will appoint over you terror, consumption, and the burning ague, &c. What Verse 16. the consumption and burning ague are all know, although the Septuagint here for ague red jaundice, but better, Deut. 28. 22. fever or ague, for it hath the name from burning, and for consumption they red scabbednesse, of which it is spoken, Deut. 28. 22. Of terrors there are three sorts. 1 A brutish fear, called by Aristotle, {αβγδ}, which is to be afraid of every thing, yea if a mouse doth but peep. 2 A timorousness, caused by some disease, as by melancholy or the frenzy, called {αβγδ}. 3 A fear arising inwardly Arist. Ethic. 7. 6 from an evil conscience, this the Heathen called a panic fear, because they thought it to be sent by their god Pan, but it is truly a terror, wherewith the conscience is strike by the judgement of God for sin, see also, v. 36. Deut. 28. 65. Prov. 28. 1. Psal. 53. 6. and Job 15. 21. Of the wicked, Eliphaz saith, There is always a sound of fear in his ears: and of this fear it is here spoken, and not of that fear of cowardliness, or of melancholy, because, as Tostatus Tostatus. noteth, it maketh one flee when none pursueth, v. 17. and this is the most grievous of all punishments, The spirit of a man will sustain his infirmity, but a wounded spirit who can bear it? this soon quelleth the stoutest heart. Ye shall sow your seed in vain, for your enemies shall eat it. How this was verified, see Prov. 14. 14. judge. 6. and for the ruling of their enemies over them next spoken of, judge. 2. 14. 1 Sam 4. 2, &c. Psal. 106. 41. Nehem. 9. 28. I will punish you yet seven times more for your sins, &c. By threatening here Verse 18. to punish them sevenfold, if by the former judgements they would not be reformed, it is not meant that he would punish them so much more then they deserved, but as they were worthy for so notorious hardening of their hearts, they should have a full measure of judgements poured out upon them, the number of seven being name to set this forth. So Hesychius, who reckoneth Hesychius. the judgements mentioned after this, and findeth them to be but six, and this phrase seven times is commonly used to set forth that which is full and every way perfect, as seven dayes make a week, whereby our whole time in this life is measured, he threateneth then by thus saying judgements day after day: and week after week during life. And I will break the pride of your power, and make the heaven as brass, and the Verse 19. earth as iron. The Sanctuary is called the excellency of their strength, Ezek. 24. 21. much like unto the phrase here used, but not onely the profaning of that is here meant, but the bringing of them down in all other things, wherein their excellency lay, Ezek. 30. 6, 18. and 33. 28. To make the heaven as brass or as iron, for both ways it is spoken of here Ambros. Epist. 52 lib. 7. and Deut. 28. 23. is nothing else but to shut it up that it rain not, and to make the earth so, to harden it by droughts, so as that it shall yield no more increase than iron or brass, out of which none can grow. And this phrase is used to answer to their hardness of heart, to show, that they should be punished in their own kind. The Heathens have taught heaven and earth to be as man and wife, the earth by rain, as by seed infused from heaven, bringing forth fruits plentifully, but otherwise being barren. But he saith, your heaven and earth, to intimate the heaven, where the clouds use to move over their heads, for God will not for the sake of one sinful people judge another thus, but it shall rain in one place where he is not so provoked, and not in another, Amos 4. 7. as the Egyptians were plagued, but the Hebrews spared, Exod. 8. 22. Of this judgement sent red King. 17. Jerem. 14. 1, 2, 3. If ye walk contrary& will not harken to me, I will bring 7 times more plagues, &c. The word contrary Hebrew is {αβγδ}, signifying both contrariety& subborness, Verse 21. chance; the Septuagint render it contrary or thwart; the Chaldee, with hardness, or stubbornly; Maimony, when tribulation cometh for sin, if ye Maimon say, it is a chance; as if he should have said, If ye sin after punishments happen what may, as if such judgements came not upon you by Gods punishing hand, but by chance, for thus the Philistines spake of chance; 1 Sam. 6. 9. I prefer the Septuagint and Chaldee, being both to one effect, contrary to me or to my laws, stubbornly refusing to be reformed. How this is complained of afterwards, see Jerem. 5. 3. I will sand wild beasts among you, which shall rob you of your children, &c. v. 6. the ridding of evil beasts out of their land is promised to them being obedient, Verse 22. here contrariwise the sending of them is threatened for sin. Of this judgement by beasts enough hath been said upon v. 6. and according to this Jeremy threateneth lions, wolved, and leopards to come against them. And if ye will not for these things be reformed, but walk contrary to me, I will Jerem. 5. 6. Verse 23, 24 walk contrary to you. The Septuagint for these words, I will walk contrary to you, have with contrary wrath, it being meant, that he will punish them in their kind, as Psal. 18. 27. With the froward he sheweth himself froward, against such as harden themselves in sinning, he will harden himself to punish, and not be moved for pity to take off his judgements. I will sand the sword, and when ye are gathered together into your cities, the pestilence. This answereth to that, v. 6. where to such as keep the Commandments, it is Verse 25. promised, that none shall make them afraid, &c. here contrariwise they that transgress shall no where be safe. And he saith, Which may avenge the quarrel of my Covenant; that is, for that ye have transgressed the words of my law, as the Chaldee hath it: see a like passage, Jerem. 90. 28. Chaldee. When I have broken the staff of your bread, ten women shall bake in one even, &c. Verse 26. The staff of bread is so called, because hereby the life is sustained, and this staff is broken, when there is a great want hereof, wherefore the Septuagint render it, I will afflict you with penury of bread; of this see more, Ezech. 4. 16, Septuagint. 17. Psal. 105. 16. By breaking the staff of bread here Calvin understandeth not a want of bread, but of a blessing upon it, so as that it should not nourish Calvin. them, because it is said, Ye shall eat, and not be satisfied. But others better understand a famine in their besieged Cities, because at is said, Ten women shall bake Tostatus. Vatablus. Pelican. Lyranus. in one oven: argued a very great penury, because at other times there was bread enough in one household for one oven; and it is said, that they should deliver their bread by weight, intimating, that they should not eat what they would, but as in times of great scarcity, onely so much a day by weight, and Theod. quaest. 36 in Levit. Cyril Alex. in ●●c 8 2. {αβγδ}. R. Solomon. thus remain unsatisfied, when they had eaten. To this effect Theodoret; So great a scarcity shall overtake you, that ten women may bake all their bread in one oven through the want of necessaries. Ten is put for many, as also, Gen 31. 7. Numb. 14. 22. Job 19. 3. Eccles. 7. 20. and Cyril saith, ten is the symbol of perfection. Whereas it is said, They shall return your bread by weight: Rab. Solomon saith, They shall bake it altogether in one lump, and then weigh to each one his portion. Tostatus will have it understood of the bread of each family given Tostatus. out by weight to each one of the family. However, as was said before, a great penury of bread is meant, as Revel. 6. 5, 6. Of a spiritual famine, see Amos 8. 11, 12. in the like phrase. And ye shall eat the flesh of your sons, and of your daughters. Here still is further Verse 29. shewed a greater extremity of famine, as also, Deut. 28. 53. Ezech. 5. 10. This was fulfilled, 2 King. 6. 29. Lament. 4. 10. And I will destroy your high places, and cut down your images, and cast your Verse 30. carcases upon your idols, &c. High places were such as they erected to worship idols in, as is set forth, Jer. 32. 35. Ezech. 16. 16. 2 Chron. 11. 15. c. 33. 3. the destruction whereof is threatened, Ezech. 6. 3, 4. Hos. 10. 8. Amos 7. 9. yet there were high places sometime in which they sacrificed to God, 2 Chron 1. 3. 1 King. 3. 4. but that was onely when the Tabernacle was there, otherwise it was a sin, as hath been noted upon Levit. 17. and such Kings as took them not away, it is noted as a blemish in them. The word rendered images, is {αβγδ}, Chamanim, for by this name {αβγδ} the Sun is called from {αβγδ} to heat, and therefore particularly their Sun-images were set forth hereby, and from hence was the appellation of Jupiter Hammon amongst the heathen, in whose Temple in Africa there is said to have been a famous image of the Macrobius, lib. 1. c. 31. Sun. Macrobius saith, that Jupiter and the Sun were all one, in proving which he laboureth by many arguments: but I think rather there being divers images of Jupiter in divers places, in his Temple in Africa he was placed together with Hammah or the Suns image, being hence called Jupiter Hammon; for who knoweth not, that all the heathen have ever held Jupiter and Sol to be two distinct rhings? Some render the word here used by Solaria, Munster. Vatablus. Tostatus. places into which the Sun shone pleasantly to the refreshing of those that walked there, but Tostatus resolveth better, that Sun-images were meant hereby, because things pertaining to a wicked Religion are here threatened. The Lord foresaw, that by this sin especially they would provoke him to wrath, viz. by offering in high places, and worshipping images, and therefore he before threateneth the destruction of these and of them so gross idolaters together. Of images of the Sun set forth by this name Gamanim red also, Esa. 17. 8. c. 27. 9. Ezech. 6. 4, 5. and of the horses and chariot of the Sun, which the Kings of Judah had given, but Josiah took away, 2 King. 23. 11. and these most probably were images of four horses made drawing a chariot wherein the Sun was placed, as Ovid writeth of the Sun thus drawn about continually, Phoebus being feigned to be the driver, or rather they were fair horses indeed dedicated for the drawing about of the chariot of the Sun, whensoever it removed, because it is said of the horses, he took them away, but of the chariots he burnt them with fire, the one being put to other service, but the other consumed to ashes. The Septuagint render them wooden images made with hands. The word rendered idols is {αβγδ} signifying excrements, or dung, so that hereby he setteth them forth with the greatest ignominy as dunghill gods, as before, Chap. 19. 4. by the word {αβγδ} things of nought. Junius rendereth the former word, subdiales statuas, that Junius in annot. is, images standing in the Sun, till they are tanned herewith, and this, deos stercoreos, upon these dunghilly base gods, which they set up unto themselves, the Lord threateneth to cast their carcases, meaning, that they being slain and these broken down they should be cast together: of this judgement see more, Ezech. 6. 4, 5, 13. and Jer. 8. 1, 2. Psal. 79. 1, 2, 3. 2 King. 23. 20. Tostatus Tostatus. noteth it to have often come to pass, thorough the just judgement of God, that idolaters in the time of danger have fled to their idols Temples, and have there been slain, and their idols broken down, and so they have been cast out together, and this saith Apollinarius was fulfilled, when the enemy entering Apollinarius. broke down the Jews venerable places, and slay them amongst the ruins thereof. Moreover it is to be noted, that he saith upon the carcases of your idols, because idols standing are amongst idolaters counted as men living, but being broken down, they are as dead carcases. This casting out of their dead bodies without burial is threatened amongst the greatest judgements, because it was by the Jews accounted most grievous, for that they held that the soul was continually tormented by evil spirits, whilst the body remained Cornel. à Lapide in Deut. 21. unburied, but when the body was butted it entered into Gods chamber and had rest, to which effect also Virgil writeth, Aeneid. 6. so Cornelius à lapide. And my soul shall abhor you, this is opposed to that vers. 11. where the contrary is promised to the obedient. And I will make your cities waste, and bring your sanctuaries into desolation, Verse 31. &c. The making waste of their cities is also threatened, Jer. 9. 11. and fulfilled, Nehem. 2. 17. But what is meant by saying, your sanctuaries, seeing they had but one sanctuary? Answ. This one sanctuary was distinguished into three, the court-yard, the holy place, and the most holy, and therefore is sometimes called plurally sanctuaries, as both here, and Psal. 73. 17. the Hebrew word is plural, and Psal. 74. 7. Jer. 51. 51. God threateneth then, if he be provoked by sin not onely to destroy the monuments of idolatry, but also to lay waste their cities, and sanctuaries set up for his own worship, Lament. 2 7. contrary to the promise of the obedient, v. 11. Now it is to to be understood, that the Jews had also many Synagogues, of the ruining of which it is complained, Psal. 74. 8. and of which it is spoken, luke. 4. 16. Act. 15. 21. and of them do the Hebrews also expound the word sanctuaries here. Synagogues were in every city and village, wherein if there were but ten men of Israel, they must prepare them an house to assemble in to prayer, called Bethhacneseth, the house of assembling, Graecè, a Synagogue, and they must here have a Bible, and an ark wherein to lay it up, and a pulpit of wood, out of which the Minister red the Law, and spake to the people, and this Synagogue must be built upon the highest ground, and higher then any other house in the city. In their Synagogues there must always be great reverence used, there might be no lightness, laughter, or playing, vain talking, eating, drinking, or walking; they might not go in out of the heat or rain for shelter, but onely for divine worship, &c. so Maimony: and he speaketh also of the holinesse Maimony in Misneh of prayer, Chap. 11. 2 Kings 2 3, 4. 38. 5, 22. of schools wherein the Law was taught, affirming that they were held to be more holy then the Synagogues, and that of them there were in Jerusalem four hundred of schools, red Act. 19. 8, 9, 10. They that were taught in them were called sons of the Prophets: none might be admitted into them, but being first converted. And I will not smell the savour of your sweet odours, that is, saith the Chaldee, I will not accept with favour; thus the same phrase is used also, 1 Sam. 26. 19. Amos. 5. 21. Gen. 8. 21. And I will scatter you among the heathen, &c. The word rendered scatter, Verse 33. is also, I will fan you like chaff, so Psal. 44. 12, or scatter, as with a whirlwind, Zach. 7. 14. This and the sword also here threatened to be drawn out after them is opposed to vers. 5, 6. where dwelling in their own land safely, and preservation from the sword is promised if they obeied. Then shall the land enjoy her Sabbaths as long as it lieth desolate, &c. By Sabbaths Verse 34. here some understand rest from bearing the burden of so sinful a people; for whilst they lived there, saith Calvin, the land which should have Calvin. Terra assidua inquietudine fuit turbata, atque ita Sabbatis suis legitimis caruit, cum humeris gestaret non sine gravi molestia impios Dei contemptores. Theod. quaest. 37 in Levit. restend every seventh year, could never enjoy one yeers rest, but always wanted the Sabbaths by law appointed, forsomuch as she did bear upon her shoulders not without great trouble, the impious contemners of God, so likewise Radulphus, Vatablus, and Ainsworth. But Theodoret saith, It is as if he had said, Because amongst other sins this hath been one of breaking the Sabbaths, ye shall go into captivity seventy yeers, to which number the Sabbaths amounted from the first year of the reign of Saul to the Babylonish captivity, being three hundred and ninety yeers, and the seventh part hereof being seventy yeers. He then by the Sabbaths understandeth those of the seventh yeers appointed, Levit. 25. but if it be counted, the seventh part of three hundred and ninety yeers, is but fifty and eight at the most, unto which indeed if we add the Jubile-years in this time being almost eight, together they will make 66 years, and these, that the land might enjoy her fill of Sabbaths for those things, which she had formerly wanted, might well be made up three or four more, and so the number will be seventy. This is followed by Lyranus, pelican, Hugo, and Juníus, and Tostatus. Rab. Lyranus. Hugo. pelican. Junius. R. Solomon Solomon saith, that the 70 years captivity answered to all the years, wherein the land lost her Sabbaths, from the first time of their inhabiting it till the captivity, we may receive both these Expositions, the land should enjoy her Sabbaths of the seventh years lost through the Jews covetousness, and of the Jubiles, there being none of them left in the whole time of the captivity to till the ground, who before would not cease from tilling it, as was commanded, and this is confirmed, 2 Chron. 36. 21. If it be objected, some poor people were left to till the ground even in this time; It is answered, this was but for a very short time, till Gedaliah their governor was slain, for then all fled into Egypt, 2 King. 25. 12. And as the land restend in respect of tilling, so it restend in respect of bearing the most heavy burden of a wicked generation, when it was rid of them. And upon them that are left alive of you I will sand a faintness into their hearts Verse 36. in the lands of their enemies, and the sound of a shaken leaf shall chase them, &c. Of the inward terrors of an evil conscience arising from sin, see before, v. 17. but here it is further amplified: and v. 37, 38. The land of your enemies shall Verse 37, 38 eat you up. The Chaldee, shall consume you, ye shall die there. When God would show grace unto them, it is contrariwise promised, that they should be brought out of the land, where they were perishing in Assyria, Esa. 27. 13. and to the same effect to them being penitent in their enemies land: here followeth a gracious promise of the Lord, remembering his Covenant, v. 40, 41, &c. and not quiter casting them off. If they shall confess the iniquity of their fathers, and their own iniquity, &c. The Verse 40. Hebrews, because of this passage, hold, that they were to humble themselves and to fast certain dayes in the year in remembrance of the calamities of their fore-fathers, brought by their sins; and upon their fasting and mourning in the time of their captivity the fifth and the seventh month, it is spoken, Maimony of Ta●moth. c. 5. Zach. 7. 3, 5. and of the 4, 5, 7, and 10 month, Zach. 8. 19. where the Prophet promiseth that these fasts shall be turned into joy, upon which they gather, that in the time of the Messiah they shall keep no fasts any more, but such dayes shall all be turned into good dayes, and into festivities. Compare with this that saying of our Lord, The children of the bride-chamber fast not, when the bridegroom is with them. But they through their blindness, not seeing this time, keep Fasts, and rend their garments still unacceptably. Of confessing according to this passage, see Dan. 9. 3, 4, 5. and Nehem. 1. 4, 5. Chap. 9. 1, 2, 29, 30. and how the issue was, as is here promised. We ought then to confess both our own sins and the sins of our fathers, as Jer. 3. 25. and if so, then we should pray that they may not be remembered against us. If their uncircumcised heart be humbled, and they then accept of the punishment of Verse 41. Caldaeus. Targum Jonathan. their iniquity. For uncircumcised heart, the Chaldee hath foolish heart; the Targum Jonathan, proud heart: and an uncircumcised heart is also an unbelieving heart, as Act. 7. 51. and a wicked heart, jer. 9. 26. contrary to that, Rom. 2. 29. For, accept of the punishment of their iniquity, it is, accept of their iniquity, Hebrew; but the meaning is the same, bear patiently that which their sins have brought upon them: see the like phrase, Esa. 40. 2. Her iniquity is accepted of, &c. they confess themselves in all humility worthy of this great punishment. I will remember my Covenant with jacob, with Isaac, and with Abraham, Verse 42. Targum Jonathan. Gen, 28. Gen. 22. &c. The Targum Jonathan more explicitly paraphraseth upon these words thus, I will remember my Covenant made with Jacob in Bethel, with Isaac in mount Moriah, and with Abraham between the pieces, Gen. 15. God is said to remember his Covenant, when he sheweth mercy, as he covenanted, as Exod. 6. 5, 6. Psal. 106. 45. Deut. 4. 31. and when Christ came, God is said to have remembered his covenant, Luk. 1. 69. But why Jacob is first name here contrary to the order in other places is a question, for every where Theod quaest. 37 in Levit. else it is Abraham, Isaac and Jacob, as Exod. 2. 24. 6. 3, 4. 32. 1●, &c. Theodoret saith, Jacob is here first name, because they onely came of him, but of Isaac came also the Idumeans, of Abraham the Ishmaelites, Madianites, &c. Moreover he saith, that the Lord here ascendeth by degrees to Abraham, with whom Rickleius. he first made the Covenant: so likewise Rickelius. As if he had said, the Covenant which I made with Jacob your father, from whom ye have your name of Israelites, as he was also called Israel, and not onely then first, but before that with Isaac, and before that with Abraham, whom I first singularly loved. So that he ascendeth thus to assure them the more upon their repentance, sith he had not once but sundry times bound himself by Covenant unto them, and not lately, but long ago, having hitherto persisted in the said Covenant Tostatus. Hesychius. and not altered. Tostatus very unreverently, that Jacob is first name casually. Hesychius mystically understandeth by the Covenant with Jacob that of the Gospel, with Isaac that of the Prophets, and with Abraham that of the law, and therefore for the dignity of the Gospel Jacob is first name, as having Christ more clearly revealed unto him, Gen. 40. But I rest in the first. And I will remember the land, that is, your Cities to make them to be inhabited, and the ground to cause it to be tilled, and to become fruitful, whereas by your sins it was made desolate, see the same thus promised, Ezech. 36. 33, 34. and thus spoken of, as blessed herein, Psal. 85. 2, 13. Here the Judgement of desolation is again repeated, and, v. 44. the promise Verse 43, 44 Verse 45. of not breaking his Covenant, their ancestors being mentioned again, v 45. whom he brought out of Egypt. Thus the Lord endeth the threatenings of the law with promises of grace, prophetically pointing at their conversion to come under the Gospel, of which the Apostle speaketh more fully, Rom 11. 5, 23, &c. These are the statutes and judgements, &c. Here is the conclusion of all, these Verse 46. laws being said to have been made betwixt him and his and his people in mount Sinai by the hand of Moses, whereby, saith Hesychius, a certain time is intimated Hesychius. of the lasting of these laws and ordinances, viz. till the Lord himself should come and immediately teach his will to his people, which was fulfilled, Psal. 50 2, 3. Mal. 3. 1, 2. when God took flesh, and plainly declared the Father and the mysteries of his kingdom instead of teaching by figures of the law, Joh. 1. 18. CHAP. XXVII. WHen a man shall make a singular vow, the persons shall be for the Lord by thy Verse 2. Aben-Ezra. estimation, &c. This singular vow, saith Aben-Ezra, is made, when any man saith, If God doth so to me I will give him the value of my soul, or I will redeem my soul according to my value, or my sons or daughters soul, &c. for thus a man voweth singularly himself, or some of his to the Lord, which must be redeemed. And here the Lord prescribeth rules about duties voluntary, as he hath hitherto done about duties necessary, and enjoined by his laws. A vow, saith Maimony, is when a man saith, The value of such or Maimony. such a thing be upon me; for then he is to give it: and if he saith of himself. The value of my head, heart, or liver be upon me, or the value of the half of me, he must give for his whole person, because he cannot but die if any of these be taken away: but if he saith, The value of my hand be upon me, it must be considered, what he is worth less without an hand then with it, and a price must be considered accordingly. Of the rules of the Hebrews about vows see somewhat before, Chap. 7. 16. by thy estimation, when men sire in any great distress, they are apt to make vows to the Lord, if they be delivered, now, because if a man vowed himself, or any of his, and all that were so vowed should have been employed about the service of the tabernacle, and not redeemed, the tabernacle might have been over-much cumbered, therefore the Lord provideth for their redemption, it being understood; yet, as Tostatus hath it, that such as vowed their service there to the Lord, must serve Tostatus. 1 Sam. 1. in person, and not be redeemed, as Samuel vowed by his mother, but generally by vowing of any to the Lord, his value was to be understood, and that was to be given, but his person went free. By these words, by thy estimation, Maimony. Maimony understandeth, by thy estimation who art an Israelite; because this law is given to all Israel, v. 1. but not to Heathens, whereupon he noteth that if an Heathen saith, My value be upon me, or the value of one an Israelite in my hands be upon me, he saith nothing, it is as no vow, but any Israelite vowing, and Heathen servant must pay his value, according to the price hereafter set down. Some others refer these words to the Priest, as if it had been said, By thy estimation( O Priest.) 1 Because the age and quality of the Vatablus. person vowed was to be considered by the Priest. 2 Because the value was to be by him received. 3 Because for his benefit. Junius understandeth Moses, Junius. whom God used as his Instrument to set down the valuations, because their several valves are here by him expressed from the mouth of the Lord, and when he cometh to the Priests valuing in any case, he is expressed, as v. 8. and v. 12. and this seemeth most probable, as if he had said, By thy estimation, whereby I shall now direct thee to value each one; viz. the male from 20 to 60 years old at 50 shekels, &c. v. 3, 4, 5. and the value went not to the Priests maintenance, but to the reparation of the tabercacle, as is expressly said, in the dayes of Jehoash, 2 King. 12. 45. and Maimony accordingly saith, M●imony in Erachin, Ch. 1. all valuations were laid up in a chamber prepared in the Sanctuary for things hallowed to the repairing of the house of God. Or if, by thy estimation, we understand the Israelites estimation it may agree very weary well And thy estimation shall be of the male from 20 years to 60, 50 shekels; of the Verse 3. 4. Verse 5. Verse 6. Verse 7. female 30: from 5 to 20, of the male 20, and of the female 10: from a month old to 5 years of the male 5, and of the female 3: but from 60 and upwards of the male 15, and of the female 10, &c. What a shekel of silver is, according to the shekel of the Sanctuary, which is here also added, see Exod 30. 12, 13. We may note here first, that before a child be a month old no vowing of him is of any force, which is thought to be, because in this time a new Moon came over his head to sanctify him, as the young of a beast was not for the Lord till Ainsworth. the eighth day, at what time a Sabbath for Sanctification had passed over it. And accordingly the first-born were to be redeemed at the age of a month, Levit. 22. 27. Numb. 18. 16. and not before, and the Levites taken in their stead were numbered from a month old, Numb. 3. 40. and five shekels was the redemption-money of the first-born at a month, as here from a month to 5 years old, a proportion being kept herein. 2 The female of every age was still redeemed with less then the male, and the more infirm ages before 20 and after 60 with less, then the strongest from 20 to 60, because women are the weaker sek, and not of that excellency by nature that the man is of, for she was made 1 Tim. 2. 12. for man, and fell first, and children and old persons are weaker and less serviceable then the middle aged. 3 There is no difference between rich and poor, fair and foul, bond and free, but the value of every one of the same sex and age is alike. 4 Although it is said before, by thy valuation, yet these rules were by every one to be followed always without alteration, except in the case of such poor persons as the Priest should not judge able, as v. 8. 5 An old woman cometh much nearer in value to an old man, then the young to the young man, for she is set at 10 shekels, and the old man but at 15; but before 60 he at 50, she at 30, the full third part, but he not so. 6 If any were M●imony in Erachin, c. 1. neither perfect man nor woman, or both, such were not estimated, because the rules are onely for males or females: so Maimony. For the mystical applications of these divers valuations, Hesychius goeth Hesychius. very far, by the males from twenty to fifty years old understanding the best hearers of the word, because they are valued at fifty shekels, making 100 Matth. 13. drachmaes, as they are said to be like that good ground, which bringeth forth 100. fold; by the Females between these ages, a second sort of good hearers, like the ground bringing forth sixty-fold, as the thirty shekels, at which they are valued make sixty drachmaes. By the Males from five to twenty valued at twenty shekels, which make forty drachmaes, those that fast and pray much, but yet are not of the perfection of the former, because the number of forty dayes hath been spent in fasting by those that have been most remarkable for this, as Moses, Elias and Christ; by the Females valued at ten shekels, those that though they fast not so much, yet bend their minds to the keeping of the ten Commandements. By the Males from a month old to five years valued at five shekels, such as are new-born in Christ; by the Females, such, as have faith in the Trinity. By the Males from sixty and upward, the continent formerly, but now marrying; by the Females the continent, but after fornicating, &c. for all that he saith in this kind were both over-tedious to relate, and excogitated with little colour of reason. I think generally, that all, who devote themselves to Gods service, are here mystically set forth to be of price before God: but as in sexes and ages there is difference amongst men, so all the Religious are not esteemed alike before God, but some more highly and some less, according to the greatness or slenderness of the graces found in them. But if he be poorer then thy estimation, the Priest shall value him according to his ability; Hebrew, according to that which the hand of him that vowed can attain. Verse 8. This is added in favour of poor men▪ that vow, who have not so much, as to give after the rate before set down. Some think, that this is not to be understood of a man being poor, when he vowed, but fallen into poverty since, because the rate being certain and well known, he not being able to give it, Tostatus. deserved rather to be censured for vowing, then favoured. But the Hebrews contrariwise, if a rich man voweth, and before performance becometh poor, he must pay what he hath, and be indebted the rest, till he is able; but a poor man vowing payeth onely what is found in his hand, if it be but one shekel, Maimony in Erachin, c. 3. and is discharged according to this law, but under a shekel there is no taking of any thing, because it is said, according to the shekel of the Sanctuary. It seemeth more probable, that both a poor man, and one of rich becoming poor are meant, they must be dealt favourably withall, lest others should be discouraged from vowing. And a poor mans vowing, that hath not wherewithal to pay the whole rate is not worthy to be censured, but because he sheweth herein his good will,& payeth what he is able, as the widow bringing but two mites to the Sanctuary, to be commended. But forsomuch as in the case of numbering the people the poor were bound to pay as much as the rich, Exod 30. 1●. Numb. 18. 16. Tostatus. and likewise in the redemption of the first-born there is no difference, why are the poor favoured in this case? To this Tostatus answereth. 1 That those rates were far lesser, and so might the better be born by any one. 2 They were rates imposed necessary, but these upon a vow, which was voluntary, wherefore that none might be discouraged, they are not pressed, that be poor, beyond their ability, and if any were so poor, saith Maimony, that he had not a shekel to pay for his vow, he must if he groweth rich afterwards, pay the whole. And if it be a beast, whereof men bring an offering to the Lord, it shall be holy, he shall not alter it. After the law of men vowed, here followeth the law of beasts Verse 9, 10. vowed, whereof some be clean and fit for sacrifice, and some unclean, touching the clean it is here decreed, that all being vowed shall be holy, that is, may not be redeemed. But whether all such beasts vowed are to be offered in sacrifice is not here determined, Tostatus saith, if a beast be vowed to God, it goeth to the priest, as is appointed, Num 18. 14. unless it be vowed expressly Tostatus. for sacrifice, for then it must necessary be sacrificed. The Hebrewes say, that any thing vowed absolutely goeth to the maintenance of Gods house, it being Maimony in Erachin, c. 5. sold, and a price taken for it. But if a clean beast vowed might be sold, I see no reason, why the owner might not redeem it and give the price for it, as well as another man, It is therefore, as I take it, rather to be held, that if it were not vowed for sacrifice expressly, the priest must have it for the sustenance of him& his family, as other holy things, that none else might eat of. For the change forbidden, it is not onely said, He shall not give a worse Verse 10. for a better, but also, a better for a worse, because men being covetous, when upon the sudden they have vowed a good beast, are ready eftsoons to alter their minds and then to give a worse instead thereof, and to colour it over, to say this is better: so Maimony. God would hereby cut away all occasion of fraud. Then both it and the exchange shall be holy. Here Maimony maketh some exceptions. 1 If the beast vowed hath a transitory blemish, or a fixed blemish come upon it after it was sanctified, it may be changed. 2 A firstling may be changed all the while, that it is in the house of the owner, but not afterwards. 3 The High Priests ram may be changed, but not his bullock, so Maimony; in the first of which onely there is reason, but not in the other. And for the use of the beast forfeited by exchange, he saith, If the beast vowed were for a burnt-offering, the exchange also must be offered, unless it were a Female, and then it must feed, till some blemish befalleth it, and be sold, and with the price a burnt-offering must be bought, so likewise if it he a trespasse-offering, &c. but in these rules I can see so little reason, that I spare to set down any more of them. For the mystery; as one beast must not be brought to be offered for another, The Mystery. whether worse or better, so one man cannot do the duties of Gods service, that properly belong to another, but every one is bound to perform his duty in his own person, so Hugo Cardin. and as the Hebrewes hold that Hugo carded. if a man for a beast, which he hath vowed, bringeth another mans beast, it is nothing, and therefore in this case the law of forfeiting the change holdeth not, so when one man doth a duty for another, it is nothing. Oleaster applieth it to the Minister of Gods Word in particular. Oleaster. Verse 11. And if it be an unclean beast, of which they offer not in sacrifice, then he shall present the beast before the Priest, &c. By unclean beasts here Maimony understandeth not onely those that are so by nature, but a clean beast becoming Maimony. such by a blemish that befalleth him, after he is vowed. By the law it seemeth, that an unclean beast might be vowed unto the Lord, either for the service of the priests, or to be sold, that benefit might be made hereby to the use of the Sanctuary, yet a dog in particular is excepted, Deut. 23. 18. Hesychius seeketh hereby to overthrow the literal sense, and to establish the Hesychius. mystical, because an unclean beast not fit for sacrifice could not be vowed acceptably to the Lord: but Calvin better, saith, The service or price of it Calvin. might be acceptable, seeing his priests and Sanctuary were hereby in part maintained, although it were not fit for sacrifice. The beast devoted must be presented before the Priest, this was a common rule, saith Maimony, both for a beast upon which a blemish was fallen, and which was perfect, it must be presented before the priest, and if it died before, it was not redeemed, but butted. And if the party vowing would redeem it, the priest must value Verse 12, 13 it to him, and set upon it a fifth part more, so that the owner, if he would redeem it, must give a fifth part more, then another man. This law may seem strange, both because the priest, who must take the money, is appointed to value it, and as if he could not set price enough upon it, he must have both his price and a fifth part more, and that the owner should be made to pay dearer then another man. But it is answered, in appointing the priest to value it there is no more done then ordinary, for who setteth the price upon a mans own beast but himself? and a beast vowed is the priests, who is Gods substitute. For his setting price enough at the first, herein it is likely that he went by the rule of equity, what another man would give for it, and more is imposed by a fifth part upon the owner, then upon another, nomine poenae, as Maimony speaketh, for his inconstancy, in that having vowed the Maimony. beast, he now desireth to keep it still. And it stood with reason, that the Priest should have more of him for it then of another, because if he would have it upon the conditions here set, he could not keep it from him, of what benefit soever it would have been to the Priest, but to another it was at his own liberty, whether he would sell it or not. Lyranus saith, This mulct was Lyranus. imposed, that he which vowed might be kept hereby from desiring to keep it still after his vow. The same order is set down for an house vowed, and thus sanctified; if the Verse 14, 15 owner will redeem it, he must add a fifth part: whereas it is said, he shall add the fifth part of the money, &c. Maimony noteth, that a man might not redeem Maimony. his house by giving land for it, but money onely, or other movables which are as money, and that the liberty of redeeming was to the wife or the heir, and an house might be redeemed at any time, if it were in a city or walled town. But what if the owner would not redeem it, must the Priest needs sell it to another? Tostatus, and after him Lorinus answer, yes, Tostatus. because the Priests ought to be content with the possessions given them amongst the other tribes, and if they had not been bound to sell, in time more might have devolved to their tribe then to two others. But how can they prove that the Priests must never have any more possessions then the first assigned unto them? and for the over-great increase of their possessions by this means, the people of other tribes were to look to that at their peril, as is shewed touching a field sanctified, vers. 20, 21. If it be not redeemed it shall be holy for ever, and not return in the jubilee, but be added to the Priests possessions, which words may serve also to confute the fore-cited opinion. Besides that, it were unreasonable that the Priest should be bound to sell, seeing haply there might be none that would buy at a just price, but at an undervalue. If a man shall sanctify to the Lord some part of the field of his possession, &c. Thefield Verse 16. Thefield of his possession, is that which cometh to him by inheritance, not purchased; for of fields purchased another law is made, vers. 22. Thine estimation shall be according to the seed thereof, an homer of barley-seed shall be valued at fifty shekels of silver. The homer, Hebr. {αβγδ}, is not the same with an omer, Hebr. {αβγδ}, Exod. 16. 36. said to be the tenth part of an ephah, but a measure containing ten times as much. For homer, Junius hath corus, a core containing Junius. ten ephahs, that is, thirty measures, and Ezech. 45. 11. an ephah is said to be the tenth part of an homer, and so likewise it is said a bath should be. Maimony more fully, an homer is a core, that is two lethecks, of which, Hos. 3. 2. a letheck is fifteen seahs, of which Abraham speaketh, Gen. 18. 6. make ready Maimony in Erachin. c. 4. three seahs or measures, so that an homer is thirty seahs or measures, and of these three make an ephah, so that as was said before, it is ten ephahs, and an ephah is generally held to be as much as Medimnus Atticus, which Budaeus estimateth Budaeus. to be ten omers or gallons, that is, a bushel and a perk; but others, a pottle less then a bushel. But if a seah, as some hold, be no more then a perk, and three seahs make an ephah, it wanteth a perk of a bushel, and the homer, or core will be but seven bushels and an half, and by this account an omer spoken of, Exod. 16. 36. was but a pottle and the tenth part of a gallon. In this place for homer, both the Septuagint and the Chaldee have also a core: of the core red more, 1 King. 4. 22. where for thirty measures of fine flower, are thirty cores, Hebr. {αβγδ}, and Esa. 5. 10. whereas it is said, This homer of seed shall be valued at fifty shekels, the meaning is, as the Hebrews say, and after them Lyranus, this is the redemption-money to be given for the whole time between one jubilee and another, a shekel for a year, and so as many shekels Lyranus. Maimony. as there be yeers to the jubilee that is to come, and the same price is to be given for the worst and the best land in Israel, none being prized higher for the goodness, or lower for the barrenness, so much ground as is commonly sown with an homer of barley, shall be at fifty shekels. Tostatus and some others after him hold, that fifty shekels must be given for a Tostatus. year, and that the goodness of the ground was to be respected. But how the goodness should be respected more then by the quantity of seed laid upon it, an homer seeding less of the fertile, and more of the barren ground, I cannot see, because so much is expressly estimated without putting difference at 50 shekels, as the persons of men of the same age at the same sum, no difference being put betwixt the more and the less able of body. And for the 50 shekels per annum, as it is unreasonable, seeing two acres of ground or thereabout, could not be any thing near worth so much a year, 50 shekels being above 4 lb. so it is against the text following, v. 17, 18. where the rate aforesaid is expressly determined from the jubilee; and if some years be past, an abatement must be made accordingly. Whereas they object, a shekel for a year is too little; this may seem strange, seeing the rent of ground in times past, even in our fruitful England hath been but four pence or six pence an acre, and this rate was after ten pence, and the money paid down before-hand for divers years, and a fifth part added, as v. 19. yea if the shekel of the Sanctuary, be as some count it, half an ounce, that is, 2 shillings and 6 pence, the rate was after 15 pence or more for the acre. Solomon Jarchi saith, but Sol. Jarchi. upon what ground I know not, that a shekel and half a Gerah, that is, three farthings must be given for a year, and that this must be done before all the years expiring before the jubilee, except one, for it must be done two years before at the least, because it is said, According to the years that remain: what a Gerah is, see v. 25. If he will not redeem the field, or if he hath sold it to another man, it shall not be redeemed Verse 20. any more, &c. There was, say the Hebrews, a Treasurer of the Sanctuary, to whom belonged the selling of consecrated fields; if the owner refused to redeem a field, consecrated according to the order here set down, the son, if he would, might redeem it for him, and then it went to the father again, as if he himself had redeemed it; if the son did not, the daughter might, or a kinsman, or a stranger, but then it returned not to the first owner, unless he redeemed it again of such an one before the year of jubilee; but Maimony in Erachin. went then to the Priests for ever. Thus Maimony. And if this were so, then by these words, he hath sold it, must be understood the Treasurer, and by these words, to another man, one that neither was a kinsman, nor bought it as a kinsman to do him that first devoted it a good office, but merely for his own benefit, in this case it is gone upon the sale from the first owner for ever, but not in the other, because till the jubilee he hath liberty to redeem it. Of the provision that a kinsman may redeem for his kinsman see before, Levit. 25. 25. The time, how long the Treasurer must tarry before that he selleth to another, is by none determined, but I suppose that either upon the owners resolution made known that he will never redeem it, or if he seemeth desirous to redeem it; but delayeth till within two years, then it may be sold, that in the jubilee it may come to the Priests, according to the order set down here. The field that goeth out in the jubilee shall be holy to the Lord, &c. For hereupon Verse 21. Maimony noteth, that if the field remaineth consecrated till the jubilee, and is sold to no man, the Priests must give a price of redemption for the use of the Sanctuary, and so enjoy the field, because no hallowed field must go without redemption, but if it were sold before, then they enjoined it freely, as men did their own at that time, because the price of redemption had been paid by another. And if it be doubted which of the Priests should have it, he also resolveth, they that were at the coming on of the jubilee in the ward or course of their ministration, as 1 Chron. 24. and if the jubilee began upon a Sabbath-day when one course went out and another came in, it must go to that course that went out. If the question be here, what if the field consecrated be no corn-field, but beareth trees, or pasture onely? Maimony answereth, then he must give the worth thereof, and of the trees therein also, because the ground being sanctified, the trees go with the ground. If a man sanctify a field which he hath bought, that is not of the fields of his Verse 22. possession, &c. Here is a different case from the former, in which, as equity requireth, the field sanctified must return in the year of jubilee to the first owner, neither can he by the buyers sanctifying of it be deprived thereof for ever, because he onely sold it, and in this case the law is, Levit. 25. that it shall return in the jubilee, whatsoever the buyer in the mean season hath done with it, yea, as Maimony saith, although the buyer sell it to another, Maimony. and he to another, and so it goeth to 100. men, yet being sanctified by the last man, the owner shall not be deprived of it, but have it again in the jubilee. And in this case, the same Maimony also saith, that the Redemption was not as of a mans own possession being sanctified, viz. the fifth part being added, but onely according to the rate before name. And it seemeth, because it is not said in case that he would not redeem it, what should be done with it, that he must redeem it without fail, as a person being devoted to God, and what he sanctified it, then he did in effect but sanctify the price thereof. For the mystery of houses and grounds thus sanctified and redeemed, Hesychius is large in prosecuting his own imaginations: but because I think all things here brought by him much strained, I pass them over. All thy estimation shall be according to the shekel of the sanctuary. Of this see Verse 25. before, Exod. 30. 13. A shekel was a piece of silver, that went by weight, and it weighed, saith one, precisely half an ounce, that is, two shillings and six Hen Bunting patriarches travels. pence It had on the one side the measure for manna with this inscription, The side of Israel, and on the other side Aarons rod flourishing with this inscription, Holy Jerusalem: the common shekel was half so much: the valuing by the shekel of the Sanctuary did set forth Gods estimating of every man according to which he shall be counted, and not as he or others account of him. Here lest any should mistake the Law of sanctifying things to the Lord, Verse 26, 27 and vow the firstling of any beast unto him, it is provided, that no such might be vowed, because the firstlings are all the Lords by a former ordination, Exod. 13. 2. and therefore if any man should vow such, he should vow that which was not his own, and therefore Maimony hereupon observeth, that Maimony. nothing, which was not a mans own, could be vowed, or if he had something in another mans custody, unless the keeper acknowledged it to be his, for then he might vow it. But if it be of an unclean beast, he shall redeem it, &c. Here by unclean beasts, Solomon Jarchi understandeth such beasts devoted to the reparation and Verse 27. Solomon Jarchi use of the Sanctuary, as vers. 11. but so there should be an iteration of the same law without cause. It is better then to understand it of the firstlings of such, who are the Lords, and were before appointed to be redeemed; but because there no addition of a fifth part was spoken of, it is here again repeated, and this is added, it being meant, as Junius noteth, that if the owner will Exod. 13. 13. Junius. needs redeem it, and will not have it sold to another man, he must pay a fifth part more: but for an ass in special, if he will not give a lamb for it, as was before appointed, there is no price of redemption, but the neck must be broken. Therefore that cometh not within the compass of this law, but other unclean beasts in general appointed to be redeemed, Num. 18. 15. The firstlings that were clean, might not be redeemed, but sacrificed: these must Num. 18. ●7. be redeemed. Notwithstanding no devoted thing, that a man shall devote unto the Lord, whether Verse 28. of man or beast shall be sold, or redeemed, &c. This may seem to be contrary to all the laws about devoted things before-going, which they were allowed to redeem, unless they were clean beasts fit for sacrifice. But it is to be noted, that the word here used differeth from all before-going; every {αβγδ} that a man shall make a {αβγδ} of, may not be redeemed, that is, every thing, that he doth so devote, as that he utterly cutteth it off from the liberty of redemption, because {αβγδ} signifieth, to cut off, the Septuagint render it Anathema. Before onely things vowed, or made to come near, or sanctified were spoken of, which was a more express devoting to the sanctuary, as Maimony noteth, Maimony in Erach. c. 6. but here an absolute devoting without any such expression; for if any man said. This be devoted to God, or to his Sanctuary, it might be sold, and the price went to the reparation and maintenance of the Sanctuary; but If he said, This be devoted absolutely, it was the Priests, according to that law, Numb. 18. 14. and might not be redeemed. And yet he saith, These things coming into the Priests possession are as other common things in every respect to be used, as he pleaseth, onely to him that voweth, whilst he still hath them, they are most holy, as is here said. Lyranus saith, that the word Lyranus. {αβγδ}, may be taken two ways, either for sanctification, or for destruction, which destruction yet is for the glory of God: that it is put for destruction, see Exod. 22. 20. Deut. 7. 20. 20. 17. And this sense is followed by Cajetan, who Cajetan. calleth it a vow of destruction, because destruction hangeth over their heads, that usurp any thing thus vowed, as of Achan, Jos. 7. but the former vow he calleth a vow of estimation. And by the words following, vers. 29. it may seem that a vow to cut off or to destroy is here meant: for it is there added, None devoted, which shall be devoted of men, shall be redeemed, but shall be surely put to death. But what, might men devote men to death then to the glory of of God, because either men or beasts are expressly name, vers. 27? It is answered, that they might, both generally the congregation, as Levit. 21. 2, 3. who vowed the destruction of the Canaanites, and destroyed them, from whence the place where, had the name Hormah, from Cherem, the word here used: and particularly the Magistrates might devote men in judgement to die, after which they might not be redeemed, but must be put to death, and to this doth Maimony apply this law, vers. 29. and Solomon Jarchi, and Chazkuni, and to justify this exposition, Exod. 22. 20. is brought, where he that Maimony. Solom Jarchi. Cazkuni. Tostatus. sacrificeth to other gods is appointed to {αβγδ}. Tostatus saith, that some Hebrews have held from this law, that a private man might devote his servant to death, if he were a Canaanite; but he rejecteth this. For my part, I cannot see, how the man said to be devoted here, that must die, should be particularly understood of a malefactor appointed in course of judgement to die, &c. if it be understood of men, because it is a law general in the case of any private mans devoting of any thing, man, beast or field, and this provision, vers. 29. must answer to the Law fully, vers. 28. and therefore admitteth no such restraint. And the like reason is against expounding it of a servant, a Canaanite. And whereas some will have these Verse 28. words understood of a civil death, as touching men devoted, as if nothing else had been meant, but that he should be dead unto the world, being cut off from all service, but onely about the Sanctuary, as Samuel being devoted by his mother Hannah,& samson to be a Nazarite, and the Gibeonites Lyranus. Tostatus. Lorinus. to be drawers of water and hewers of wood for the Sanctuary: I cannot subscribe; because this is apparently a forced construction, the words being no where thus used. If therefore I may give my poor conjecture; I think the meaning is, all devoted by men, if they be fit for sacrifice, shall die, be killed and offered; for who knoweth not, although men devoted be not excepted, that the killing of such cannot please God, seeing when all other first-born must either be killed for sacrifice, or that of the ass have the head cut off, in case it be not redeemed? It is absolutely provided that Exod. 13. men shall be redeemed. It is the Devil, who was a murderer from the beginning, whom the Gentiles worshipped, that delighted in human sacrifices, and not God; for he always abhorred from them, as we may see in the example of Abraham stayed suddenly, when at his command for trial of his obedience he was about to kill his son Isaac for a sacrifice: and Micah, Mic. 6. 7. when the question is made, Shall I offer the first-born of my body for the sin of my soul? in the the name of the Lord renounceth this, and teacheth the true Sacrifice. See also, Esa. 66. 3. and that men devoted were not to die, may be Verse 30. gathered, Numb. 18. 14. where every thing devoted is assigned to the Priest, and the word {αβγδ} is used, and if the man devoted be put to death, how shall the Priest have him? In that the Lord will not, that things devoted be redeemed, he hereby intimateth, what constancy he would have in us in vowing ourselves to his service, or any of our goods to him. And all the tithe of the land, whether of the seed of the field or of the fruit of the Verse 30. trees is the Lords, &c. Tithes, say the Hebrews, were either the first or second: the first were tithes set on every year, after the Terumah, or heave-offering taken out, the tenth part of the corn, or of fruit, or of any thing like unto these, the second were the tithes of the remainder, which were carried up to Jerusalem, and there eaten by the owners, and given to the poor. Of the first tithe, Numb. 18. they are appointed to the Levites, and Deut. 14. 22. Of the second tithe, Deut. 14. 28. and of carrying it to Jerusalem, and eating of it there, v. 23. and of communicating it to the poor, v. 29. and of this tithe of the third year onely is that to be understood, Deut. 12. 6, 7. And of this second tithe onely do they understand the law here, because the first tithes have no holinesse in them at all, but may be eaten in any place by any persons, clean and unclean, as Numb. 18. 27. but the second must be eaten onely before the Lord in Jerusalem, and as things vowed, if they be redeemed, a fifrh part must be added, that is if the way be far, and therefore to save carriage, the owner will give money for it, then he must follow this order, and with his money buy at Jerusalem what food he pleaseth to make merry withall, Deut. 14. 24, 25. Some say that tithes were of three sorts: the first, as hath been said, the second, a tithe out of the nine parts carried to Jerusalem at festival times every year, and a third upon the third year over and above both these to be spent at home upon the poor. And hereunto I cannot but assent, because all these three sorts are plainly spoken of. 1 The tenth of all to be paid yearly to the Levites, Numb. 18. 21. Deut. 14. 22. and out of this the Levites paid the tenth again to the High Priest. For although, Deut. 14. 22, 23. this may seem to be one and the same with the tithe brought up to Jerusalem, yet it is plain, that it is not because the tithe brought thither was to be spent in feasting at the will of the owner, whereas this is pronounced to be the inheritance of the Tribe of Levi, Numb. 18. 24. and part of it must be paid to the High Priest. 2 The tithe taken out of the nine parts remaining, when the first tithe was paid, 3 A tithe over and above both these every third year for the poor, of which it is spoken, Deut. 14. 22, 23, 24, 25, 26, 27, 28. They are generally indeed confounded together, and taken for one and the same, because they are spoken of together without any apparent distinction, but hereby it appeareth that they are two divers sorts of tithes, because the one is spoken of as payable yearly, and to be carried to the Sanctuary; and the other, as the tithe of the third year onely, and to be spent upon the poor at home. And with the second tithes, it is likely that each man filled his hands when he appeared before the Lord at Jerusalem, which he was to do three times in the year, and then we must appear empty, Ezod. 23. 15. Jerom calleth the Hieron. in Ezech. c. 45. tithe paid out of the tithe to the High Priest, {αβγδ}, the second tithe, but although that was a second, yet it was not the second tithe, according to the distinction before-going. For Maimony's applying of that which is here said to the second tithe, and not to the first, it seemeth to be against the true meaning, because it is said, all the tithes,& therefore if any would redeem their tithes, they must pay a fifth part above the principal. Of these three sorts of tithes, two which were now first instituted are done away, as ceremonial, saving, that for the tithe of the third year always alms must be given to the poor, but the first tithe, of which it is said, All the tithe of the land is the Lords, is moral and perpetual, because it is spoken of, as the Lords before, and not now first ordained to be his, and it is the maintenance of his Ministers. As the first fruits, so the tithes are applied to the godly, as setting them forth to be holy to the Lord, Esa. 6. 13. Jerem. 2. 3, &c. under these tithes specified, all others, say some, are meant, as prediall and personal and mixed tithes. Concerning the tithe of the herd or of the flock, the tenth shall be holy to the Lord, Verse 32. Maimony. even of whatsoever passeth under the rod. Maimony, according to the letter here, restreineth this tithe to clean beasts onely, and saith, that they were killed for sacrifice, and that the Priest had no part in them, no more then of the paschal lamb, but the fat was burnt, and the rest eaten by the owners. But Tostatus Tostatus. and some others hold à pari, that the tenth of the increase of all other cattle serviceable to man was to be paid also, and it may seem by that, luke. 18. 12. I give tithe of all that I possess; that tenths were paid then more generally, this being understood to be the meaning of the law of tithing. Upon these words, passeth under the rod, Maimony also saith, the manner of setting out the tithe-lambes or kids was pointed at, viz. to bring them altogether into a fold, and the dams being without to let them go out at a little door, always marking the tenth with read, laying the rod upon the head thereof. For the second and third tithes, how they were used more shall be said afterwards upon Deut. 14. 22, &c. He shall not search whethor it be good or bad, or change it, &c. The same penalty Verse 33. for changing is here set down, and v. 10. It shall not be redeemed, that is, if it be unblemished, it may not be sold, because it is for sacrifice. Maimony. In appointing tithes to be paid unto him the Lord taught us to aclowledge, that all our increase cometh from him, that we might accordingly be thankful, and honour him with this part thereof, Prov. 3. 9. Deut. 8. 13, 18. Hos. 2. 8. and this is done when we communicate thus of all our goods to his Ministers, Gal. 6. 6. 1 Cor. 9. 11. and give alms to the poor, Luk. 11. 41. being of much avail to be known, because hereby especially God executed his wrath against the Jews, as formerly by the Monarchy of Assyria and Babylon, great varieties occurring herein, being full of delight and profit to the discreet Reader. Now to God onely, the Father, Son, and Holy Ghost, who hath strengthened me to perfect this great Work, extending from the beginning of the World to the foresaid fatal downfall of Jerusalem through 4034 years, be all Honour, Praise, and Glory for ever and ever, Amen. A COMMENTARY UPON THE book OF NUMBERS. CHAP. 1. Vers: 1. AND the Lord spake to Moses in the wilderness of Sinai, in the Tabernacle of the congregation, the first day of the second month, the second year, &c.] This book called the book of Numbers, in Hebrew hath the name {αβγδ} in the wilderness; a word used in this first verse, and beginneth with a conjunction copulative, as also the book of Leviticus did, because all the books of Moses at the first were but one entire body, but the Septuagints afterwards thus distinguished to avoid tediosness in the reading, and they gave the name of the book of Numbers hereunto, because, as Ambrose hath it, it containeth the number of the men that came out of Egypt, which God commanded Ambros. de mansion. 4. 2. to be taken; thus also Athanasius, Isidor, and Jerom.. Tostatus noteth Tostatus. that there were four numberings, which might give occasion to this name: First, of men fit for war, Chapter. 1. Secondly, of the first-born, Chapter 2. Thirdly, of the Levites, Chapter 3. Fourthly, of their Mansions, Chapter 33. Aureolus mentioneth divers numberings more, as of the offerings made by Aureolus. every Prince, Chap. 7. Of Priests and Levites, with their deputation to their Offices. Chap. 8. &c. Of searchers sent out, Chap. 13. &c. Of rebells, Chap. 16. Of those that were born in the wilderness, before they came into the Land of Canaan, Chap. 26. And of Cities of Refuge, Chap. 34. So that although divers ceremonial laws be in this book set forth also, yet because so many numberings are made here more then in any other book, it may well have the name of the book of Numbers. It may be demanded, why the Lord would now have the people numbered? Theodoret answereth that his promise to Abraham of a most numerous Posterity Theodoret. might appear to be fulfilled: but this appeared as much before, Exod. 12. 37. where they are numbered to be 600000. and therefore the reason of Oleaster Oleaster. is better; they were numbered now because they were to travail, and to take updivers mansions, that every Tribe knowing his place, there might be no contention amongst them, and because they were to fight with their enemies they were numbered, that the fittest for war might be chosen out from amongst them. And hereunto we may add the reason of Rab. Solomon, the Lord would have them often numbered to show that he took great delight in his people, as a man in his money that he telleth often over; and to this we may add further, that his care over them all might appear, of which his numbering is a sign, luke. 12. The time when God spake to Moses about numbering the people, was the first day of the second month of the 2. year after their coming out of Egypt. They Exod. 19. 1. came to this mount the third month of the first year, and having continued there all the time of the giving of the law, and of erecting the Tabernacle, unto the first day of the first month of the second year; from thence to the end of Exod. 4. 1. that month, the laws and events related in Leviticus, were given and fell out, so that all contained in Leviticus, is the history but of one month: from their coming out of Egypt to the present time was a year and fifteen dayes; from their coming to mount Sinai eleven moneths, and before they departed twenty dayes more, as is to be seen Numb. 10. 11. so that they were a whole year wanting ten stays about mount Sinai. And here all things are done in excellent order, the Tabernacle is finished, and the laws are declared unto the people, and they are taught therein, and then order is taken for their going forward, they that were fit for war being first numbered, and put into the ranks. The appointing of the people to be numbered after the giving of the law, the institution of Sacrifices, and the Rites of purifying from uncleannesses served to show, that Suscipere primò debet legem dei& sp. St. offer sacrificia& explere purificationes,& peragere cuncta quae lexspir. docet. Origen. Hom. 1. in Number. Ambros. Raban. they that will come into account with God, and be in the number of his chosen people, must first endure many things, be purged from sin, and turn to the laws of God, living according to the same; so Origen, and after him Ambrose, Rabanus, Rickelius, Hugo, &c. Whereas it is said, the second month of the second year, Rabanus noteth, that mystically hereby was set forth the time of grace under the new Testament, wherein we must walk towards the land of the heavenly Canaan by newness of life; after that we have passed through the read sea of Baptism, and have been delivered out of the Egypt of sin and thraldom to the devil, by faith in Jesus Christ; as they at this time were disposed to pass on towards Canaan by divers journeys in the wilderness. Ferus Ferus. saith, that God kept the people a year about mount Sinai, instructing them in the law, before they went forward toward the Land of Canaan, to show, that whoso will come to the true Land of Promise, must first be well instructed in the laws and ordinances of the Lord. Take ye the names of all the congregation of the children of Israel after their families &c. God, saith Ferus, appointed them to be numbered that they Vers. 2. might be brought into order, every one taking his proper place, for God is the God of order. 2. That his works might be the more magnified both for that 1 Cor. 14. he had increased the Israelites in so short a time to so great a multitude, according to his promise to Abraham, that we might never doubt of his promises, and also for that he meant now to sustain this huge multitude in the wilderness a long time without natural means, that we might hope always and never despair of his providence; 3 which was had before, that it might appear, what delight he took in his people, as a shepherd in his sheep, which he often numbereth. 4. To show that all the Elect are numbered with God and their names are written in his book never to be blotted out again: for according to this the Lord saith, rejoice that your names are written in heaven; and he luke. 10. 20. Revel. 3. 5. that over-cometh, I will not blot his name out of my book. In this numbering the children of Israel only are comprehended, and those males only, not females, and from twenty years old and upward, not children, to show, that none are in the number of Gods people, but Israelites, if any Egyptians or other heathens in manners intrude themselves amongst them, they shall be cast out again, as not being of this number, as Matth. 22. He that had 1 Cor. 5. 5, 7, 11. not on the wedding garment, and the incestuous person was cast out, and others like unto him. In that no females are numbered, this shewed, that the effeminate are none of this number, the tender, the fearful, and the inconstant, but only the valiant, and constant deniers of themselves and of carnal pleasures: for denying a mans self, see Matth. 16. 24. and for constancy, luke. 9. 61. Math 24. 13. Revel. 2. 10. And touching the effeminate, it is said they shall not inherit the kingdom of heaven, 1 Cor 6. 9. Lastly in that children are not numbered, but men, this shewed, that they who are of childish conditions are not of this number, that is, they, in whom there is levity, ignorance and foolishness, and therefore it is said, be not children in understanding, and 1 Cor. 14. 20. Ephes. 5. 14. v. 17. Let not foolish talking, or jesting be once name amongst you. And again, be not foolish, but wise and understand what the will of the Lord is. It is not thus ordered to show, that men of other nations are excluded, for God hath his sealed ones of all nations in very great numbers, Revel. 7. 9. Nor that women belong not to his number, for the faithful woman is heir together of the grace of life, 1 Pet. 3. 7. Gal. 3. 28. Marc. 10. and in Christ neither is there male nor female, but all are one: nor that children are not of this number, for of such is said to be the Kingdom of God. To this effect Ferus, who also addeth, that the people are numbered here and again before their entrance into the Land of Canaan, to intimate two elections; Numb. 26. 1. To be members of the Church militant: 2. To be members of the Church triumphant: the first we are made by baptism and Faith, for hereby we are incorporated into the Church: the second by the Angels gathering us from the Matth. 25. four parts of the World at the last day into the Kingdom of heaven. But as at their second numbering, there were not above two of all these remaining to Caleb and Joshuah. Matth. 20. 16. 1 Cor. 9. 24. enter into Canaan, so there be many called, but few then chosen. All do not run so as to obtain. As the fire devoured some of them, serpents some, the earth some, and the sword some; so amongst Christians, the fire of concupiscence destroyeth some, the poison of heresy some, the earth of covetousness some, and the sword of contention others. This numbering is appointed to be by their families, the houses of their Fathers and by their names, as Tertullian hath it, that none might be unknown, but every one pay the tax imposed at tertul. contra martion. c. 36. the numbering Exod. 30. 13. and this numbering whether it were yearly or not, see before Exod. 30. 13. Here be three names, saith Beda, of those, by whom Beda. they were to be numbered, families, Fathers, and names, to intimate mystically that in every one Elect there must be three virtues, Faith, Hope, and Charity; or these three, knowledge, Word, and Work, or faith in the three persons of the blessed Trinity. The males only are numbered, because the women are not fit for the war, to which they were now prepared, although in some countries women have been great warriors, as the Amazons &c. But that the Hebrew women were not so, appeareth, because the Egyptians suffered the female children to live, as a weak sex and killed the males only. from 20 years old and upward] The Romans are noted to have numbered to the wars from 17 years old to 46 or 50. but here from 20. those under this age not being numbered, but whether all above twenty were numbered how old soever, is not said, but implyed, and it standeth with reason, that every one even the most aged man should be numbered, because not only for the wars to come, but to be distinguished into their mansions they were numbered here, as Tostatus, Tostatus. Vincentius. Joseph. lib. 3. Antiq. c. 11. and Vincentius do well reason. But Josephus saith, they were numbered but from twenty to fifty; and Lyranus and Caietan, that they which were sick of incurable diseases were not numbered, because only such, as were able to go forth to the war are appointed to be numbered; which exception I cannot see, how it may be excepted against, although that of Josephus may, because after fifty, men are still strong and lusty, at the least some, as Caleb at eighty and therefore neither that of R. Menahem bounding it at sixty, is to be received. By their armies, the {αβγδ} rendered armies or Troops, setteth not forth precisely thirty persons, as commonly it doth; but so many as were of one family, saith Tostatus, which were gathered together to march in one Tostatus. body. Thou and Aaron shall number them and with you shall be one of every Tribe, Vers. 4. the head of the house of his Fathers.] Here were twelve Princes of the twelve Vers. 16. they are called Princes of the Tribes. Tostatus. Tribes joined with Moses and Aaron in numbering the people, because it had been over-laborious for them two alone to do it; but how they proceeded in numbering is not said, yet Tostatus guesseth probably, that each prince numbered his own Tribe, and brought the names to Moses and Aaron, who set them all down together in a catalogue. Moses his calling of the twelve Princes, saith Ferus, figured out Christs calling the 12 Apostles, to teach not one, but Ferus. divers Nations all over the world, as they numbered the men in every tribe. Ainsworth under Moses, Aaron, and these twelve Princes, will have the 12 Ainsworth. Apostles and Paul and Barnabas understood: but rather to make up the number, we may understand the Son and Holy Ghost taking unto them the twelve Apostles for this ministry. These are the names of the men that shall stand with you, of the Tribe of reuben Vers. 5. Elizur the son of Shedeur, &c:] Divers ways in divers places are the 12 Tribes reckoned up, the order differing in each one from another; as Gen. 49. 3, &c. Deut. 27. Numb. 2. chap. 7. c. 34. Upon which I have touched before, Gen. 49. 3. the reason is, because sometime the birth is respected, and sometime the dignity, and sometime the order of their encamping about the Tabernacle, and sometime happily some mystery, which yet what it is, is uncertain, and generally that no tribe should insult over another, as being always more dignified. Touching the Princes here name in particular, some will have strange mysteries set forth by them; but letting them pass, as strained, we may consider the signification of these names, and hereby take notice of the care that was had amongst the people of God of old, to impose upon their children significative names tending to piety, that we may follow their godly example herein. Elizur, signifieth my God a rock. Shedeur, the light of the Almighty. Shelumiel, Vers. 6. Vers. 7. Vers. 8. Vers. 9, 10. God is my recompense. Zurishaddai, the Almighty is my rock. Naasson, experiment. Amminadab, my people is noble. Nethaneel, the gift of God. Eliab, my God the Father. Helon, strength. Ammihud, my people hath the glory. Elishama, my God hath heard. Gamaliel, God is my reward. Pedahzur, the Rock redeemeth. Abidan, my Father is the Judge. Gideoni, the Vers. 11. Vers. 12. Vers. 13, 14. Vers. 15. cutter down. Ahiezer, the brothers help. Ammishaddai, the people of the Almighty. Pagiel, God hath met me. Eliasaph, God hath added. Deguel, know God. Ahira, the friend of my brother. Enan, a cloud, according to Jerome; but Rabanus hath it, a fountain of sorrow. These were the renowned of the congregation, Princes of the tribes, heads of thousands Vers. 16. in Israel.] For renowned, Hebr. is {αβγδ} called, because they as the chief were called to counsel about matters of State, as Numb. 16. 2. those rebels are also called. R. Solom. Jarchi saith, these were the Officers set over them in Sol. Jarchi. egypt, who had been beaten for them. For Princes, Hebr. is {αβγδ} lifted up, or lifters up; because Princes are both lifted up in dignity above others, and do lift up, and case the burdens of the people by their government; as Numb. 11. 17. Exod. 18. 22. Heads of thousands they are also called, because they were Captaines of the bands of their Tribes, consisting every one of a thousand, as the distinction is to be found, Exod. 18. 21. And from this number of 1000, the name was given to such a company and their generation, judge. 6. 15. Mich. 5. 2. in Greek these are called {αβγδ}. And Moses and Aaron took these men which are expressed by their names. &c.] Vers. 17. This reading is according to the Hebrew, but the vulgar latin much different which Moses and Aaron took with all the multitude of the common sort: which hath put Tostatus to some trouble in showing the meaning, either that the common Tostatus. sort helped Moses in numbering the Princes, or that the Princes were numbered together with their Tribes; neither of both which do please Lorinus, who affirmeth our reading to be the most plain and sensible. Moses and Aaron took these men with them to help number the people. Here beginneth the numbering of the tribes, families and persons. Of the Tribe of Reuben, 46500. Of the tribe of Simeon, 59300. Of the tribe of Vers. 18, 21, 23, 25, 27, 29, 31, 33, 35, 37, 39, 41, 43, 46, V. 47, 48. Gad, 45650. Of the tribe of Judah, 74600. Of the tribe of Issachar, 54400. Of the tribe of Zebulun, 57400. Of the tribe of Ephraim, 40500. Of the tribe of Manasseh, 32200. Of the tribe of Benjamin, 35400. Of the tribe of Dan 62700. Of the tribe of Asher 41500. Of the tribe of Nephtali 53400 Altogether 603550. And yet the Levites were not numbered amongst them, as not being for the service of the wars, but of the Tabernacle. In these numberings it is observed: 1. That all the numbers mentioned are e●ven, none odd, neither is there a 50 in any but Gad; whereas in other numberings there be odd numbers, as of the first born, Numb. 3. and of those that returned out of captivity, Ezr. 2. Neh. 7. Wherein the singular providence of God appeared at this time, in that the bands under several Captains of thousands, hundreds and fifties were all full, and no more. 2. Of all these tribes not the eldest, but Judah hath the greatest number, almost 12000 more then any other tribe, to make this tribe the more remarkable, as whereof Christ was to come, Gen 49. 8, 9, 10. and the Kings. 3. Dan is next to Judah in number, as Judges were foretold to come of him, Gen. 49. 16. 4. Reuben although the eldest, had not so many as 6 of his younger brethren, Judah, Dan, Simeon, Zebulun, Issachar, Naphtali, either of which had many more; as it was foretold, that he should lose his dignity for his incest, Gen. 49. 3, 4. 5. Simeon although at this time among the most numerous, yet at the next numbering hath but 22200, and is utterly omitted by Moses in his blessing of the tribes, Deut. 33. a thing to be marked, as the fruit of a curse for his cruelty against the Shechemites, Gen. 45. 5, 6, 7. 6. Ephraim though younger then Manasseh, had above 8000 more then he, and more by 5000 then one whole tribe, Benjamin and these two together, more then any other, except Judah; which is to be noted, that we may see how Jacob's blessing of Joseph with fruitfulness, and distinguishing these his two sons Gen. 48. 19. Gen. 49. 22. into two tribes, took effect, although Ephraim is spoken of as lamenting the philistines slaying of his sons, whilst they dwelled yet in Egypt, 1 Chron. 7. 20, 21, 11. 7. Benjamin, who is here counted to have the least number of all, except Manasseh, was at the beginning most fruitful, Gen. 46. 21. Afterwards being more increased he was almost wholly cut off, for which cause he is set forth with this judge. 20. epithet, little Benjamin. Psal. 68. 28. that no man may be proud of his sudden prosperity, but serve the Lord in fear. Lastly, the whole number here is just the same that it was the year before, when they were numbered to levy half a stickle of each man for the Tabernacle, Exod. 38. 26. and yet the whole tribe of Levi was left out in this numbering, but not in that, those that were but 19 years old then, being now 20, and so coming in to make up their number of the tribe of Levi; a thing to be noted, that we may see, how that by dedicating things to God, as the Levites were dedicated, and giving for his service, there is nothing lost; thus Ainsworth: but it is rather to be held, that the Levites were not numbered before to pay a tax, because they served about the Tabernacle, and lived hereupon: Whereas in concluding with Naphtali it is said, the sons of Naphtali, but not of the sons: as in speaking of other Tribes, Baal Hateurim noteth, that this is so said, because Naphtali had more daughters then sons, for which cause he is compared to an Hind let loose, which Gen. 49. 21. is a female. But I leave this as uncertain, and what the reason hereof may be. The Vulgar latin without difference rendereth it, of the sons of Naphtali, but it is {αβγδ} only, not {αβγδ} But the Levites after the tribe of their fathers were not numbered amongst them, Vers. 47. &c.] God would not that they should be numbered amongst the rest, because they were not to go to the Wars, as others, but to attend upon the service of the Tabernacle: and accordingly the Ministers of the Gospel are and ought to be free from warfare, that they may attend upon a better warfare, except it be in case of necessity; as Exod. 32. 29. 1 Sam. 4. 11. and in the history of Judas Machab. a Priest. Sorrow, weeping, prayers, and tears, saith Ambrose Ambros. Dolor, fletus, orationes& lachrimae debent esse arma adversus hostes. Conc. Toll. 4. should be our weapons against the enemies, neither ought we nor can we otherwise resist, these are all the muniments of a Priest. It was a decree of the 4. council of toledo, that whatsoever priest in a sedition took up arms should be degraded and thrust into a Monastery to do pennance always therefore. Thou shalt appoint the Levites over the Tabernacle and over the vessels thereof Vers. 50. and all things out of it, and they shall bear the Tabernacle, &c.] How they were to bear these things; see Numb. 4. 25, 31, 36. yet to help them in their carriages six Wagons were allowed them, Numb. 7. 7, 8, 9. Some make a question here, whether under the name of Levites not to be Tostatus. numbered the Priests came; but it is plain, that by the Levites all the males of the Tribe of Levi are meant, for they all both Priests and Levites are numbered by themselves, Numb. 3. When the Tabernacle removeth, the Levites shall take it down, &c. and the Vers. 51. stranger that cometh nigh shall be put to death.] Although the Levites were to take it down, yet the Priests must first go in and cover the Ark; neither might the Levites see it, and then the Coathites came and carried it, and the Merarites the curtains, the Gershonites the boards, the pillars and the sockets, Chap. 4. the stranger] That is, any not being of this Tribe; but whether a stranger coming nigh should be put to death by the Judge, or by God is not expressed: Vatablus. Lyranus. targe. Jonath. Vatablus thinketh, by the Judge, but Lyranus contrariwise: the Targum Jonathan saith, he shall be killed with fire flaming out from before the Lord; so Uzzah was strike of the Lord, and the men of Bethshemesh, 2 Sam. 6. 1 Sam. 6. The same judgement is threatened to a Levite touching or seeing, Num. 4. 15, 20.& Num. 16. 40. any man, that was not a Priest, although a Levite, is set forth by the name of a stranger. But why should such die for coming nigh? Answ. Not for any pollution contracted, as August. hath it, for the Tabernacle sanctified, but for his presumption Aug. Qu. 3. in number. to serve in that, to which he was not called. And the children of Israel shall encamp every one by his own camp, &c. 53. But Vers. 52, 53. the Levites shall encamp round about the Tabernacle of the testimony, that therebe no fierce wrath, &c.] In what order all the Tribes were to encamp, is shewed Chap. 2. and in what Order the Tribe of Levi about the Tabernacle, Chap. 3. and Gods fierce wrath is here spoken of, as whereof they should be in danger, if the Levites kept not about the Tabernacle: the meaning being, if they did not carefully keep others from coming nigh or ministering about the Tabernacle, which charge belonged to them onely, it being counted an irreverence and temerity for any other to approach, and therefore worthy of severe punishment. Of Gods wrath also against all the congregation for the sin of the Priests, see Levit. The Mystery. 10. 6. This proviso, that others should keep aloof and not nigh the Tabernacle, mystically shewed, how unworthy we are to have access unto God, and how far our sins have removed us from his habitation. And therefore the benefit redounding to the faithful by the blood of Christ is exceeding great: for in Rev. 1. 5, 6. Heb. 10. 19. him we are made Kings and Priests unto God, and we have liberty to enter into the holiest. CHAP. II. ANd the Lord spake to Moses and Aaron, saying, the children of Israel shall Vers. 1. encamp round about the Tabernacle of the congregation, &c.] The Levites were appointed to camp round about the Tabernacle, Chap. 1. 53. but they camped nearer about it, the other Tribes further off, and therefore it is said, over against, round about; so this word over against, or from before it, is explained Psal. 38. 12. a far of, yet it is meant that their doors of their tents should be towards it for due respect. According to this R. Solomon expoundeth it over R. Solomon. against, a far off, a mile distance, 2000. cubits, as it is said in Joshuah, there shall be a space between you and it, 2000. cubits by measure. With their ensigns according to the house of their fathers: Here is mention made of their standards also, every man by his standard; the Sept. render it his order, the Chald. takes, Septuag. called. from whence cometh the Greek word {αβγδ}, order. But as in other armies they had their standards, or banners, and ensigns in them of colours and mottoes for distinction, that one might be known from another. so had the children of Israel. What the colours of each of them were the Scripture saith nothing; but Cazkuni saith, that the portraiture of a man was upon Reubens standard dyed Cazkuni in Numb. 3. Gen. 30. 14. Gen. 49. 9. with the colour of a Sardin, which in the breastplate was set for that tribe, because he found Mandraks, which are after the fashion of a man. A Lion on Judaths standard, because he is compared to a Lion, and it was of the colour of a Calcedoni. An ox on Ephraims standard, because he was likened to a bullock, it Deut. 33. 17. Aben Ezra in Numb. 2. targe Jonathan was in the colour of a Beril, &c. so likewise Aben Ezra. But the Targum Jonathan saith, the standard of judah in the ensign thereof was of three colours, according to the colours of the three precious stones representing that tribe; and Issachar and Zabulon joined with it, and that the names of these three were engraven in them, and in the midst of it was written, rise up Lord Numb. 10. 35. and let thine enemies be scattered; and there was the figure of a lion. The standard of Reuben, with Simeon and Gad, was also in the ensign thereof of three colours of the three precious stones representing them, and their names, in the midst being written, Hear O Israel, the Lord our God, the Lord is one, &c. that Deut. 6. 4. of Cazkuni and Aben Ezra seemeth most probable, because every of these tribes could not have several colours, according to the 12. precious stones in the breastplate, as the Targum saith, seeing joseph here distinguished into two tribes, had but one ston set for his, and Levi not here numbered had one of them. To leave this then as uncertain, it is to be noted that the tribes were set in such order, as that every one might know his place and keep him to it, whereby was intimated, as Ferus noteth following Origen, as also Rabanus doth that al things Ferus. Origen. Rabanus. in the Church of God ought to be done in order, as the Apostle also urgeth, 1 Cor. 14. 40. and that none should go out of, but continue in his calling, 1 Cor. 7. 20. that is, living orderly, and proceeding rightly, as they were joined to the houses of their fathers, so we shall one day be received into the mansion houses of our heavenly father. Now for every one to keep in his place and order, is to do that diligently, which belongeth to him in his calling; for as all cannot be in the same tents, but in divers, so all cannot do the same offices, but some must attend upon one, and some upon another. Again to keep in our order, saith Rabanus, is first to seek the kingdom of God and the righteousness thereof, being Matth. 6. 33. chiefly Intent to heavenly duties, and not now and then to pray, or to go in and hear a Sermon, as we pass by. Lastly, in our speech, carriage, and apparel, to keep such order as that the name of God may not be blasphemed by our means. By Ensigns also he understandeth the divers qualities of divers men, whereby, as by signs, their divers minds are known; some are mildred and quiet, some rough and turbulent, some circumspectly, provident, careful, diligent, others sluggish, and negligent; there is not more difference in mens faces then in their minds. To keep with our Ensigns then, is not to think better, or to carry ourselves more highly, then agreeth with our conditions. Touching the form of the Camp here appointed generally, Ferus observeth four things. Ferus. 1. It is distinguished into four parts, three tribes being appointed to one standard, and these four parts are placed towards the four parts of the world, to show that we must look four ways; before us to God, and to eternal happiness, behind us to hell and to judgement; on the right hand to the deceits of the world, and on the left to the subtleties of Satan, that we might be on every part the better armed. Again three tribes are joined in one, to show that we Christians should be joined together by the band of charity, because we are all members of the same body, having one and the same spirit, faith and hope. 2. They pitch round about the Tabernacle, one part of the army being as near to it as another. 1. That they might all have a like comfort of God being amongst them. 2. That he being always before every one of their eyes they might stand in awe and flee sin. 3. That they might always be mindful of Gods worship. So we must have a confidence in God, worship him in our ranks, and fear to sin, and as they were so placed, that their tents looked all towards the tabernacle, so we must refer all that we do well in our several places to Gods glory. 3. Next unto the tabernacle were placed the Levites round about, in whose placing five things are to be considered: 1. They are separated from the common people, to show that Priests should live free from the sins, that common people are tainted withal. 2. That they must abide about the tabernacle, to show, that Priests must count themselves dedicated to the service of God, and therefore intend it. 3. They were in the midst of the people, to show, that they must be ready to teach, help, and serve for the furtherance of their faith. 4. As the other tribes, so they are distinguished into four, Moses and Aaron on the East at the entrance of the tabernacle, the Kohathites on the South, the Gershonites on the West, the Merakites on the North, to show, that amongst the Ministers of God there must be an order kept, and the inferiors must be subject to the superiors. 5. They are placed towards the four parts of the world▪ to show, that they should instruct beginners as set forth by the East, whereby they entred the tabernacle, stir up and quicken the slothful and negligent, as set forth by the South; comfort those that were terrified with the fear of death and judgement, set forth by the West; and strengthen the pusillanimous against the assaults of the devil, who are set forth by the North. 4. All leprous persons and such like were removed out of the camp, to show, that we must not do any thing undecent and unclean in our tents and stations: Thus almost Ferus. And by the East may well be understood before us▪ because Judah pitched foremost, and that was on the East, and then the contrary the West must needs be behind, and then the South will be on the right hand, and the North on the left, Psal. 89. 13. of all which it is spoken Job 23. 8. and Sol. Jarchi noteth the same. And it is to be noted, that in describing the Throne of God, Rev. 4. there is a proportion held in some sort with the placing of the tabernacle and armies here: for as here the Tribes are round about the Tabernacle, Rev. 4. 2, 4. so there the 24 are round about the Throne; but here are only twelve Tribes, there 24 Elders; the reason may be, because of the Church so much increased under the Gospel, and the Tabernacle is called Gods Throne, Ezek. 43. Esay 54. 2. 7. Again, as here the Priests and Levites, who are as the eyes and light of the people, are about the Tabernacle between it and the people, so there between the Throne and the Elders round about are four living creatures full of eyes, Rev. 4. 5. and accordingly the Levites are distinguished into four. The foremost eastward shall be judah with his standard, and next the Tribe of Issachar, and the Tribe of Zebulun.] From vers. 3. to vers. 10. the Camp of Vers. 3, 4, 5, 6, 7, &c. Judah is described; in which it is remarkable, that it is first placed, and is the greatest army almost by 30000. Judah was thus honoured, because Christ was to come of the Tribe of Judah, both to be a valiant Leader, as a Lion, which was the sign of Judah, and to give entrance into the heavenly Tabernacle, as this Camp was placed Eastward, where the entrance of the material Tabernacle was: and lastly to be, as the Sun, life and comfort to his Church, because that riseth eastward; wherefore he is called the Sun of righteousness. Issachar and Mal. 4. 2. Zebulun are joined to Judah, because they were his brethren coming of the same mother Leah, and his younger brethren, and therefore they might the more willingly be under him. Whereas of all the army there are twelve Princes, Rabanus Maurus. which were before name; Rabanus noteth, that they figured out the 12 Apostles as Captains to the Church of Christ: the distinguishing of all into four parts, set forth four estates of the Church in this world: 1. In the primitive times at the rising of the light of the Gospel in the Land of Judea. 2. Long before under the Law amongst those, that had an earnest love unto God, set forth by the army on the South, which maketh hot and fervent. 3. The Church of the Gentiles set forth by that on the North part, because they were could and dead before in sin, as the North is a could climate. 4. The Church, which shall be at the end of the world under the reign of Antichrist, set forth by the West, where the sun setteth, because soon after that time the Church shall rest in everlasting happiness. Thus he, and he addeth also, that this quadripartite distinction did set forth a fourfold distinction of the future glory of the faithful in heaven, Mount Sion, the heavenly Jerusalem, Gods City, a company of Heb. 12. heavenly Angels, and the Church of the first born, unto the chief degree of which if we cannot attain, yet let us strive at the least to come to Mount Zion. Again, the placing of three tribes in each army, and the summing up of all together again in one at the last, he will have mystically to set forth the blessed Trinity, one substance and essence. Here the place of Reuben is appointed South, and with him Simeon and Gad Vers. 10, 11 12, 13, 14, 15, 16. Gen. 49. 3. are joined, and that aptly; for although Reuben were eldest, yet he had lost his dignity, and Judah was therefore set before him, but none of the rest, wherefore he is put off no further, but to the second place, and Simeon was his next brother, and Gad the first by the same mother Leah her maid. Then the tabernacle of the congregation shall set forward with the camp of the Vers. 17. Levites, in the midst of the Camp, &c.] Because the Tabernacle and the Levites about it were placed in the midst, therefore next unto the two Armies, that Nmb. 3. moved first, their moving is appointed, after whom the other two armies followed. Thus God provided for his Ministers, that whilst they attended upon his service, they might be without fear or danger of any enemies, their brethren standing round about to defend them. Here Ephraim, and with him Manasseh and Benjamin are appointed to encamp V. 18. 19 20 21, 22, 23, 24. on the West side. These were all of Rachel, and therefore placed together, but Ephraim the younger is preferred before Manasseh the elder, as Jacob had prophesied, Gen. 48. 14. For West here in Hebr. is {αβγδ} the sea, but this word is sometime put for the sea, and sometime for the West, for both the sea of Tyberias, and the Mediterranean sea, and the Egyptian, saith Eugubinus, were Westward to the land of Canaan. Here Dan the fourth is appointed to camp on the North, and with his standard Vers 25, 26, 27, 28, 29, 30, 31. Asher and Naphtali. Dan was the son of Bilhah, Rachels maid, yet appointed, as was before noted by the prophesy of Jacob, to be a Judge, as the name signifieth, and therefore he is made the chief of this company; but that all the pre-eminence might not be given to the children of one handmaid, Naphtali his brother is put last, and Asher the son of Zilpah between, so that this army consisted altogether of handmaids children, being placed last; the children of the free women being preferred for honours sake, and yet the number of them was greater then any other, except Judah, here being 157600, but in the army of Reuben 151450, and in that of Ephraim 108100. God in his providence disposing it so, that the greatest strength might be before and behind, where they were most subject to assaults. Answerable to this four-square army about the Tabernacle is the four-square city of the new Jerusalem, three gates being to each quarter; as here three Tribes. Rev. 21. 16. Ezek. 48. 20. and it is called the Camp of the Saints, Rev. 20. 9. Targum Jonath. saith, the camp was 12 miles long, and 12 broad. Amongst all these tribes it is noted, that the apostles were of the Tribe of Zabulon and Naphtali, Zabulon in the first army, and Naphtali in the last, but neither chief, to show, that God is no accepter of persons, but hath his elect even amongst the meanest; the last with him are first. CHAP. III. AFter the numbering of the twelve Tribes, and placing them in their orders, here followeth the numbering of those of the Tribe of Levi and the placing of them. But first Moses and Aaron, and Aaron's sons are spoken of as the chief. These are the generations of Aaron and Moses in the day that the Lord spake Vers. 1, 2. with Moses in Mount Sinai; these are the names of the sons of Aaron.] The word generations, Hebr. is {αβγδ}, which signifieth both generations and accidents befalling them, as was noted Gen. 5. 1. But why is Moses name here as well as Aaron, seeing his children are not spoken of, but Aarons onely? Lyranus answereth, that Moses had instructed Lyranus. the sons of Aaron, for which in some sense they might be spoken of, as his sons. But here only natural generations are described. The better answer then is, Lorinus. that under the word generations, are comprehended not onely children coming of such a father, but also kinsmen. But why is Aaron set before Moses here? Answ. This indeed, as Lorinus noteth, hath never been done else, but only here, and in speaking of them with their sister miriae when they were born, but Moses is always put first. The reason of the difference in this place was, because Aaron was Gods high Priest, the dignity of which office was exceeding great, and was to transcend to his posterity, so that although Moses were of greater dignity, yet for the dignity to continue in Aarons Family, as it did not in the family of Moses, he is here first name; now that his son, who was to be High Priest after him was to be name, under whom and the other son of Aaron the sons of Moses as other ordinary Levites were placed. For that the sons of Moses were as other Levites, both Gershom and Eliezer of the Family of the Kohathites, is shewed, 1 Chron. 23. 12, 13, 14. neither are they made chief of the Kohathites, but Elizaphan is made chief, vers. 30. Others say, that Aaron is name first, because the elder Cajetan. brother; but if this only were the reason, he should have been so name in all other places also. It is true indeed, because he was the first born, God choose him to be his Priest, and his eldest son from age to age after him, because by Gods ordinance the first born of old was the Priest of God; and because Moses was a younger brother, his sons, as children of a younger brother, keep but their rank amongst other Levites, that no first born by their pference for their fathers dignity might be put from their right. Others think that Moses name Petrus Vincentius. Aaron first, in humility; but the best reason was yielded before: and that of Aarons eldership may be a reason, because every one here is name according to his birth. In naming the sons of Aaron, not only the living Eleazar and Ithamar are mentioned, but also the dead, Nadab and Abihu, of whom see before, Levit. Vrs. 3, 4. 10. and they are mentioned again, Numb. 26. 6.& 1 Chron. 24. 1, 2. that the remembrance of their punishment might stir up the more reverence in all the priests surviving. The two sons of Aaron, that lived now, saith Maimony, Maimony of the instrument of the Sanct. c. 4 that is Eleazar and Ithamar, had either of them four sons, and therefore Moses distinguished the priests at the first into eight courses, four of Eleazars Family, and four of Ithamars, which took their turns by the week, when one course went out, another coming in every Sabbath day: and thus it continued till Samuels and Daniels time, and then they being more increased were distinguished into 24 courses, 16 of Eleazar, and 8 of Ithamar, one chief man as a provost being set over each course. Eleazar and Ithamar are said to have executed the 1 Chron. 24. 3, 4, &c. priests office before Aaron their father, or in his sight, that is, whilst Aaron lived, as the phrase is used, Gen. 11. 28. the Sept. render it, with Aaron, 1 Chro. 4. 24. 19. it is said, by the hand of Aaron, that is, attending upon him, and from him taking directions. Bring the Tribe of Levi near, present them before Aaron the Priest, that they Vers. 6. may minister to him.] Before the numbering of the rest of the Tribe of Levi, they are appointed to their service, and pronounced to be given to Aaron and to his sons to serve under them about the Tabernacle for ever. And it is shewed, in whose stead they come thus to be separated from others to this holy service, viz. instead of all the first born in Israel, v. 12. And they shall keep his charge or custody, and the charge of the whole congregation Vers. 7. before the Tabernacle &c.] The Vulgar latin rendereth it, they shall keep the watches, and observe whatsoever pertaineth to the worship of the multitude. But the other is word for word according to the original, and the Chald. and Septuag. follow the same. And August. also, custodient custodias ejus,& custodias filiorum August. qu. 4. in Num. Israel, as the Sept. for charge, have {αβγδ}, the custodies, with which he is charged. And what are custodies, saith Augustine, but watches of 3. houres, for Matth. 14. 23. Junius. which cause ours expound it watches, of which there be four in the night. Junius, they shall observe his observation, that is, they shall serve the priest with observance, serving instead of the whole congregation, whose duty it was to serve before the Lord, but before this the first-born were appointed to it; now the Levites instead of them. The Levites then were to serve not only in keeping the watches, but by the appointment of the Priest, who was to command over them. Maimony by the charge here understandeth all things commanded them by Maimony of the instrum. of the sanctuary c. 3. Vers. 8. the priest, saying, that if any would do all but one thing, he was not to be received in, till he take all upon him. And they shall keep all the instruments of the Tabernacle, &c.] By instruments are meant not only all the vessels, and things used about the Tabernacle, but also the parts; as is further expressed. vers. 25, 26, &c. which they must look to with great care, and carry at times of removing. Thou shalt give the Levites to Aaron and to his sons, &c.] How this was, see Vers. 9. Numb. 18. 2. 6. viz. to minister to them, that they might minister in their offices about the Tabernacle. Whereas Moses is bidden to give them to Aaron, that is to be understood, as Gods deputy giving them for him, who is said to have given them. Numb. 8. 19. As for Aaron and his sons, they must wait on the Vers. 10. Priests Office, that is, offer sacrifice, burn incense, set up and cleanse the lights, &c. the stranger that cometh nigh shall be put to death.] Of this, see before, Chap. 1. 51.& Num. 16. Corah dieth for his presumption herein, although he was a Levite. I have taken the Levites from amongst the children of Israel instead of all the Vers. 12. first born, &c.] How the first born specially came to be Gods right, see before Exod. 13. why the Levites were here taken in their stead rather then any other Tribe, is not expressed; but it may easily be conceived to have been done in favour to Moses and Aaron, who were of this Tribe; and it was fittest, because the least of all others, as will appear to him, that shall look upon their number, Origen. Hom. 3. vers. 39. being but 22000 from a month old and upward. Origen saith, that God choose them for their constancy in the truth foreseen: But Tostatus well Tostatus. refuteth this, because so election should be for merits foreseen: but Lorinus Lorinus. saith, that Origens opinion is not unprobable; but it is certainly most improbable, because so election should not be altogether of grace; contrary to Rom. 11. 6. Rupertus according to that which was said before; It was fit, that from Rupertus. Decuit ac dignum svit, ex qua tribu salus temporalis fuerat in liberatione ex Aegypto, ex eadem populus haberet ministros sacrificii temporalis. Vers. 15. what Tribe there was a temporal deliverance out of Egypt, the people should have Ministers of a temporal sacrifice. Aaron to whom the first, and then the Levites for them were given, may fitly figure out Christ, to whom the congregation of the first born is given, being as the first fruits, James 1. 18. Revel. 14. 4. Number the children of Levi after the house of their fathers by their families, every male from a month old, &c.] The reason why the Levites must be numbered from a month old, whereas the other Tribes were numbered from 20 years old, was, because the first born were counted from a month old, for the redemption of whom they were given: according to the house of their fathers; hereupon Maimony noteth, that if a woman of that Tribe had a son by an Israelite, Maimony in Issure biah c. 19. he was not counted amongst the Levites; but the man Levites son, by what woman soever being his wife he had him, was counted, because it is said, after the house of their fathers. The Fathers, by which the Levites were distributed, were three, Gershom, Kohath, and Merari; by the Septuag. rendered Gershon Vers. 17. Kohath,& Merari, and of the first the families 2. of the Libuites of his son Vers, 22, 22. Libni, and the Shimites, of his son Shimei; these were 7500, and were placed behind the Tabernacle Westward, Eliasaph the son of Lael being set as chief V. 24, 25, 26. over them; and their charge was the Tabernacle, and coverings and cords: but of this, see more Num. 4. 25. For Libni the Septuag. have Lobnei, and for Shimei, Semeei. Eliasaph signifieth God hath added, and Lael, for God; but the Sept. red it Elisaph. Of the second, Kohath, the Families were four: 1. Of the Amramites, of Vers. 27. his son Amram. 2. Of the Izeharites, of his son Izehar. 3. Of the Hebronites, of his son Hebron. 4. Of the Uzzielites, of his son Uzziel: the Sept. for these two last red Chebron and Oziel. The Kohathites were 8600. they Vers. 28, 29, 30, pitched south, and had the charge of the ark, the table, the candlestick, altars vessels and hanging, and Elizaphan the son of Uzziel is made their chief. Elizaphan signifieth, my God hath stirred up; and Uzziel, God is my strength. Uzziel was youngest of Kohaths four sons, yet his son is made chief over all: these 31. Families: this, as the Hebrews hold, gave occasion to Corah and his company to rebel, because he came of the second son, and yet the son of the youngest was Corah, Numb. 16. Vers. 32. preferred before him. Over all the chief of the Levites, Eleazar the eldest son of Aaron is made chief to have the oversight of them that keep the charge of the Tabernacle. To have the overfight in Greek is {αβγδ}, from whence {αβγδ}, ● Bishop cometh, so that he was their Bishop. And as Eleazar, so when he was high Priest, Aaron being dead, his son had this dignity; from whence it was, that the high priest and the second Priest are spoken of, 2 King. 25. 18. 1 Chron. 9. 20. Of the third, Merari, were two Families, of Ma●lites, by his son Ma●li●, Vers. 33, 34, 35, 36. 37. and Mushites, by his son Mushi, these were 6200, and their charge were the boards, pillars, bars, and sockets of the Tabernacle, they pitched Northward, their chief was Zuriel the son of Abihail. Zuriel signifieth, God is my rock; and Abihail, my Fathers strength: the Sept. red Sonriel. We may note here, that although the sons of Moses in particular are not advanced to dignity for their fathers sake, yet his Family, of which he and Aaron were, was most remarkable for sundry things, that is, the Family of Kohath: 1. For that from this Father came as many Families, as from Gershon and Merari both. 2. He had more children by 1100, then his elder brother Gershan, and more by 2400 then Merari. 3. The Kohathites had the chief place about the Tabernacle next to Moses and Aaron and his sons, vz. on the South next to the East; and therefore in setting down their service more particularly they are first name, Chap. 4. 1, 2. 4. They had the charge of the most holy things▪ the ark, table, altars, &c. 5. Whereas to the Levites were assigned 48 Cities Jos. 21. in Canaan; those that came of Kohath had 23. for the Priests had 10. and the rest 13. By the Levites thus distributed, Rabanus mystically understandeth the Ministers of the Gospel; for Levi signifieth added, or taken; and the doctors of Rabanus. The Mystery. the Church are taken or added in their ministry to the holy Angels. Again, the three sons of Levi set forth these Ministers famous for their preaching of the Faith of the holy Trinity, and of faith, hope, and charity. And as Gershon signifying a stranger, they live as strangers in this world; as Kohath signifying patience, or the grinding teeth; so they enduring labour grinned, as it were, with their teeth, the seed of Gods Word to feed souls; and as Merari signifieth bitterness, so they do continually endeavour to make the sweet pleasures of this world to seem bitter to their hearers, and draw them from them. His further extent of this allegory to the parts, where each of these pitched, I let pass as strained; onely he saith well, they were numbered from a month old, to show, that Gods Ministers should be blamlesse in life from the beginning, as 1 Tim. 3. What the Levites of all these three houses were to do about the Tabernacle, and Vers. 38, what their charge was, see more chap. 4. Here Moses, and Aaron, and his sons are appointed to the east being at the entrance of the Tabernacle, to keep others from approaching, lest they died, that is, if any presume, to come to take up their station there. From this seating of Moses and Aaron together, and Ferus. Potestas seculari●& ecclesiastica Conjungantur, inter se invicem-Conveniant& se mutuo adjuvent. that at the entrance of the Tabernacle Ferus noteth well, that the sword secular and ecclesiastical should be joined together and help one another, and that the higher powers of both sorts should chiefly practise piety and herein give example to others, in the midst of whom they are placed, directing their studies to God, to whom they are nighest, and having a care of the people placed round about them in their view, that they should provide, that nothing in respect of justice, good Government and teaching be lacking to any of them. All that were numbered of the Levites, which Moses and Aaron numbered &c. were 22000. Over Aaron here in the Hebrew be many pricks extraordinary Vers. 39. even 4. which Sol. Jarchi saith, do serve to show, that Aaron was not numbered amongst this multitude, but by this reason there should have been pricks over the name of Moses also, for onely Levites were numbered. Rather it may be held, that these 4. pricks pointed at the 4. dignities of Aaron. 1. That he was elder Sol. Jarchi. Brother to Moses, the ruler. 2. That he was joined with him in the government of the people. 3. That he only might enter into the most holy place and offer for the sins of all the people. 4. He was by marriage brother to Naasson prince of Judab. Exod. 6. 23. This pointed at the dignity of our high Priest, for he is the first born amongst many brethren, ruleth and sacrificeth, and hath for his wife the Church the King of Kings daughter. But whereas the sum being cast up, the Ainswor●h Levites are said to be 22000. if we look back to the former sums 7500- 8600. and 6200. We shall find, that together they make 22300. But it is to be understood, that the first born of the Levites were the Lords before, and therefore the Scholast: historia. the Hebrew's say, they there were of the first born of the Levites 300. intent of this numeration being for exchange to take Levites for all the first born of Israel, their first born were to be left out of the number, and the rest only to come into the gross sum, thus almost Ainsworth, who also noteth, that the least Tribe was 32200. From 20 years old, but this from a month old only 22000. and they that were fit for service only 8580. Whereby we may see, how small a part of the people the Lord contented himself withall, that they might not be overcharged with their maintenance. And here again is commended the grace of God in choosing the least Tribe for himself more peculiarly, the least and meanest in worldly respects are sometimes greatest and most esteemed before the Lord. Number all the first born of the males of the children of Israel from a month old &c. From hence to the end of the chapter the first born of Israel are numbered, Vers. 40. 41. 42. 43. &c. and the Levites are taken for them, and their first born cattle for theirs▪ and whereas there were of them 273, more then of the Levites, they are appointed to be redeemed with five shekels a piece, and the price to be given to Aaron and to his sons. After this all the first born of man and beast were to be given to the priest or to be redeemed. Numb. 18. 15. What the shekel was, and the gerah here spoken of see before Exod. 30. 13. If it be demanded, of whom this money was levied, of the odd persons or of the whole congregation? R. Sol. Jarchi saith, that it was paid by lot, 22000. papers being written upon each of them, a son of Levy, and 273. upon each of them five shekels, the first born came and drew their lots, and whoso drew the paper inscribed with five shekels paid Solom: Jarchi it, and the rest went free. Here it is to be noted, that if there were any overplus cattle, they were not redeemed, but the men only; this is noted by August. but no reason rendered of it, but the Lords will was at this time to show August. favour to the people, and therefore that their cattle might now go free although there were many more of their first-born in all likelihood, then of all the Levites cattle he appointeth them not to be numbered, but taketh one for another, although with loss, that they might the more cheerfully pay them afterwards. Moreover the Lord would hereby show, that cattle& worldly goods are of no reckoning in comparison of man made after Gods image, that we may learn not to set our hearts upon them. The redeeming of men was a figure of the redemption by Christ to come. 1 Pet. 1. 18. Whereas I am the Lord, is repeated here v. 41. and v. 45. It was to show that the thing here commanded was by him, that Deut. 33. 10. had sovereign power over them all. The number of the Levites being 22000, is most remarkable both for the 22 books of the old Testament, the 22 letters of the Hebrew Alphabet, for that Jacob the father of the Israelites was the 22 from Adam. This number then intimated, that the Levites specially should have 1 Chron. 6. 3. 15. studied the law of God, and have imitated in holinesse Israel their Father; which because they did not, they were carried away captive into Babylon in the dayes of Johozadak the Priest, who was the 22 from Aaron. Thus almost Rabanus, but more fully Ainsworth. And for the 273. Rabanus, will have this number Rabanus. of the overplus first born of the children of Israel to figure out all mankind, because in 273. dayes man cometh to perfection in the womb and is brought forth into the world, and as for these a price of 5. shekels was given for a person, so Christ hath paid a price sufficient to redeem all men, although the faithful Ainsworth onely have the benefit. CHAP. IIII. AFter the numbering of the Levites from a month old and upward, and the taking of them in exchange for the first-born of all Israel, here followeth the numbering of them that were counted fit for service from 30 years old to 50? Vers. 1. 2, 3. 4. vers. 5. 6, 7, 8, 9, 10, 11, 12, 13, 14, 15. and first of the Kohathites, to whose charge the most holy things belonged, and these were 2750. Their charge was when Aaron and his sons had covered the ark, and the table of showbread, the candlestick, the golden Altar and all the vessels thereof to take and carry them at every removing of the camp, but they must not touch them lest they die; nor see them, when they are covered, v. 10. But why were they not counted fit for service till 30. and dismissed at 50 I Ans. Numb. 8. 24. They were indeed appointed to begin at 25. years of age, and The Septuag. here for 30. have 25. years. Maimony. Cazkuni. 1 Chron. 23. 24. at 20. years; so likewise 2 Chron. 31. 17. and after that Ezra, 3. 8. For the different times in this book of Numbers, the rabbis say, some of them that at 25. they began to be instructed in the service of the Tabernacle, and when they had been learning five years they began to serve; others, at 25. they began to do the lighter works, as to watch and see that no stranger entred into the Tabernacle, but not till 30. to bear the burdens. I think, that at 25. they were but learners, and kept no charge, for then they are said to have entred Numb. 8. 24. but at 30. here to do the work see more c. 8. 24. Thus also Liranus, and Abulensis. For the Priests age there is no time set, but in reason, because of their employment, they must be of a perfect age both for ability of body and gifts of mind required. For Priests under the Gospel, because Christ began his Ministry at 30. and John the Baptist, it is provided by councils, that none should be made Deacon before 25. or Priest before 30. as council Agathens. c. 16, 17. council Tollet. 4. c. 77. council Neocaesar. c. 11. and jerom. Proaem. in Ezech. but such as have been found fit have been Ordained younger. Nicephorus saith, that Eleutherius was made Bishop of Illyricus at 20. and Remigius at 22. a bright beam shining miraculously about him to confirm the election; although the ordinary age of a Bishop be 50. For the Levites beginning afterwards at 20 the people increasing, it is likely that there was need of more Ministers, and therefore they were taken in younger, neither had they then these carriages to carry, when the ark was fixed in one place, that they should not need to carry, till they were grown to 30. years of age to be strong enough to bear burdens. For their going out at 50. it was also but from carrying burdens only, for after this age they still kept the charge of the sanctuary, Numb. 8. 26. and it is probable that in the age of 50. respect was had to the Jubilee. But what meaneth he to say, all that enter into the host? Ans. The Sept. have it to minister, this phrase is used to intimate, that Gods Ministers are as souldiers set to warfare, as Timothy is called 2 Tim. 2. 3, 4. 1 Tim. 1. 18. and we red of weapons of their warfare, 2 Cor. 10. 4. The Levites being numbered, saith cyril, from a month old served to show, what innocency should be in Gods Ministers, and their numbering from 30. to 50. how wise and courageous they should be, Cyril Alex. 13 de adorat. but whereas they are numbered no further then 50. when natural strength beginneth to decay, that such as decline to 'vice, are not fit to be held in the ministry; what the veil was, wherewith the ark must be covered, see Exod. 26. 30, 31. and the cover of badgers skins served to keep all from the weather. The covering of all, and denying the sight thereof to any, mystically shewed the hiding of the things represented hereby from common understanding for ● time. Of all the things here said to be covered, the ark had most coverings, the veil, a covering of badgers skins, and of blue, other things had but two, and amongst these the table only a cover of scarlet, and the brazen altar Rabanus. for sacrifices although it might be seen at other times, yet now it had two coverings also. Rabanus would have it understood hereby, that some things are to be kept covered, and hidden from the understanding of the common people, for Ephes. 3. 5. Col. 1. 26. whom it is enough to bear the burdens of devotions imposed upon them, although they know not the reason thereof, but the Priests only, as Aaron and his sons only must see these holy things, but the Levites bear them covered. But this covering may better be referred to the times of the law, it being hereby shewed▪ that then all things were mystically set forth by types and figures, and for this was the Lord so severe against those, that presumed to look into these holy things, until the time of the renting the veil came at the passion of Christ. Amongst all the things appointed to be covered Ainsworth noteth, that the layer of brass, an appurtenance of the alter of burnt offetings is not mentioned, Ainsworth. although lesser things, as fire-pans, fleshhooks &c. are mentioned, and yet that is numbered amongst the holy things, Exod. 35. 16. 38 8. 39 39. 40. 30. and herein he thinketh, not improbably that there was a mystery, viz. that by this amongst all other holy vessels covered, standing open it might be intimated, that even when the face of the Church is hidden, set forth by the ark covered, and the light of the word shineth not by preaching, neither is there comfort to be had by the public administration of the Sacraments, yet the layer of Christs Septuag. blood is never hide, but always remaineth open for the faithful to wash and cleanse their souls, that they may be fitted to come at the last into Gods glorious presence in heaven. But the Septuag. speak also of the laver covered, they shall take a purple cloth, and cover the laver and the base thereof, and put them in Tostatus. to a covering of Hyacinth skin, and put them upon barr●, and this happily they thus supplied, because they understood that this should also be covered, although it be not expressed by Moses. Whereas it is said v. 5. that Aaron and his sons shall enter, when the camp removeth▪ it is meant, into the very holy of holies into which otherwise none but the high Priest alone might come, and that but once in a year. Levit. 16. But for the taking of all things down and making them fit for the carrige, they ●ight enter at other times: for then, the divine glory hindering, the entrance was removed, and so that great reverence was not required, of the removing of the divine glory the cloud taken up at such times was a sign, Numb. 9. 21. whereas v. 10, it is said, that the golden candlestick together with the vessels Lyranus. thereof being covered should be put upon a bar; it may be doubted, how this could be, but Lyranus answereth well, that although we do not red of any bar made to be put through rigles for the carrying of this, as of the ark, yet when all were bound together, a bar was appointed to be fastened on for the more facile transportation. Thus also Tostatus. but he hath moreover, other ways of clearing this doubt, yet he resteth in this: And the like is said of all other vessels of the sanctuary v. 12. being covered they were to be carried upon bars. And to the Office of Eleazar, the son of Aaron, the Priest pertaineth the oil for the light, and the sweet incense and the daily meat offering, and the anointing Vers. 16. oil, &c. Before he hath done with the Kohathites, he appointeth the things that specially Eleazar should take care of, because he was appointed to be over them, and their chief, chap. 3. 32. yea he is said to be over the chief of all the Levites, but over the Kohathites he was in special, as their bishop; Ithamar over the Gershonites and Merarites v. 28. and 33. but Eleazar, as Tostatus hath it, as an arch Bishop to him their Bishop. For the things committed to the care of Eleazar in special, they are four, and these Cazkuni and Tostatus. R. Elias out of the Jerusol. Targum saith, that he was to carry the oil for Exod. 30. Cazkuni. R. Elias. the light in his right hand, the oil for the anointing in his left, the incense in his bosom, and the meat-offering on his shoulder. And herein Ainsworth maketh him a notable type of Christ, who hath the oil for the lights, because he enlighteneth his Church Joh. 1. 16. Luk. 4. 18, 24, 45. and the anointing oil, because he sanctifieth Joh. 7. 39. 1 Joh. 2-27. and the sweet incense to perfume Ainsworth. our prayers, that they may come up acceptably before the Lord, Revel. 8. 3. 1 Tim. 2. 5. and he presenteth his Church as a pure meat-offering and sacrifice to his father, Ephes, 5. 26, 27. 1 Cor. 5. 7. And as it is further added, that Eleazar should have the oversight of the sanctuary, and of all the things and vessels therein; so our Lord Jesus is the great overseer of his whole Church, and ministers to the worlds end, Math. 28. 20. Revel. 1. 13. 2. 1, 2. Cut ye not off the tribe of the families of the Kohathites, but thus do unto them &c. Here the charge is again inculcated of the Levites not comng in to Vers. 18. 19. see the holy things, of which Aaron and his sons had the charge, both diligently to do their office in covering them and making them ready for the carriage and directing them in their several offices to avoid confusion, because otherwise there would be danger of being cut off by the hand of the Lord, either some or all of the Kohathites. And it is said, cut them not off, to imply that if through their default they erred in doing their offices about these Maimony in Misneh. of the instru. of the Sanct. ch. 3. most holy things, the Priests set to direct them should be the cause thereof, and of their destruction, that they might be the more careful to give directions unto them, and to keep them each man to his office; upon this Maimony saith, the Levites were to be warned not to do one anothers work, the singers the porters work, or the porters the singers, for if a Levite did the Priests service or employed himself in a work, that was not his own, he was in danger to be cut off by the hand of God. This strait charge of not coming in or seeing served to intimate the great difference betwixt God and us by sin; so that without a mediator we may not approach unto him. Touching the prohibiting of the Kohathites to see, hereby it was implyed, that it should be much more 1 Sam. 6. 19. Joseph. antiq. L. 1. c. 2. unlawful for others, as the men of Bethshemesh found it to their cost, 50000. being cut off for this thing, although Josephus hath but 70. Oleaster saith here, it is strange, that they are bidden not to cut off the Kohathites, for if by their Oleaster negligence, they came nigh, or faulted, one would think, that they rather viz. the Priests should have been punished. But both he that sinneth, and the watchman through whose negligence, are dangered, as Ezech. 3. 17. Rupertus applieth this not unfitly to Bishops admitting the unworthy to holy orders Rupertus. that so they may come to handle the most holy things, they expose them thus to the danger of perdition. Take also the sum of the sons of Gershon &c. From hence to vers. 28. the Vers. 22. charge of the sons of Gershon, is set forth, viz. to carry the curtains and cover, and cords of the Tabernacle, and Ithamar, the second son of Aaron is placed over them, as also over the Merarites. What curtains and coverings belonged to the tabernacle, see before Exod, 26. In that the Gershonites are appointed Rickeliuse to carry only soft things, Rickelius saith, that by them such are set forth, as endeavour indeed to keep the commandements, but the hard things of counsel they will not meddle with in favour of their bodies, lest they be put to endure over-much. By the Merarites carrying the boards, &c. such as by an indiscreet zeal toil themselves in enduring any hardship, but are not so intent to the reformation of their hearts, and to inward devotion; by the Kohathites also carrying the Ark but covered, he understandeth those religious persons, that by faith in Christs passion bear the Ark of God, but wanting that knowledge of the Divine attributes by them bearing the table with showbread, the same religious bearing the Scriptures in their minds, by them bearing the Candlestick, the same following the life and instructions of the Apostles, and having the altar of incense in them, for that they daily offer the sacrifice of praise, and have in their hearts the incense of love. And for Moses and Aaron and the Priests, that might go in and see all the most holy things, the most excellently heroical and divine are set forth by them, so Rickelius. But if by those, that avoid hard things, he understandeth such, as will not enter The mystery. in a Monastery or Anchorites Cell, they are the wiser; or if such, as will not whip themselves, or wear hair-cloath in way of pennance, for who Esa. 1. 12. required these things at their hands? Rather because every of these sorts of Levites bear the several burdens appointed unto them, some harder, and some softer, some most holy and precious, and some holy things not so precious; the divers conditions of Ministers are set forth hereby, some meeting with more hardship then others, in the execution of their ministerial functions; and some, who although they being holy and good things for the setting up of the Sanctuary, yet not so excellent as others, as is touched 1 Cor. 3. 12. that all may be content with the task assigned unto them, and be accepted of faithfully labouring according to their gifts, although not so excellent. From Vers. 29. to 33. the charge of the Merarites is set forth, which Vers. 29, 30, 31. 32. was to carry the boards, the bars, the pillars and sockets, &c. Here singularly it is added, by name ye shall reckon the instruments of the charge of their burden, because there were many of these and not of such special account; lest any of them should be forgotten, they are appointed to be delivered by name, to show the singular care, that the Lord hath of his Church, and of every member thereof, that not one of them may be lost, to which effect he speaketh, Joh. 10. 3. he calleth his own sheep by name. How many the boards and pillars, &c. were. see before, Exod. 26. 27. with all their instruments, and with all their service: the vulgar latin, with all their vessels and stuff; and by vessels, Tostatus understandeth the cords and Tostatus. pins; by stuff, the boards and pillars. But it is, with all their instruments and services. These words in general serving to set forth all the things before mentioned. From Verse 34. to the end of the Chapter, is nothing else but the execution Vers. 34. of the thing given before in charge, viz. the numbering of these three houses, and the summing up of them. Of the Kohathites, 2750. Of the Gershonites, 2630. Of the Merarites, 3200. together, 8580. wherein is to be noted, that the Merarites, who were fewest, being counted from a month old and upward, were most, when the able men only were counted, as their burdens were greatest, and they had also four wagons and eight oxen given unto them for their carriages, whereas Numb. 7. 8. none else had any but the Gershonites two, and four oxen. Thus God provideth, where he imposeth an hard task for the enabling of his servants to perform it, as David being appointed to war, had extraordinary strength and courage, and Champions in his Army, 1 Chron. 11. 12. whereas more words may seem to be used in these numberings, then are necessary, this was to move to the more reverend and due regard to the very numberings of the Levites, who were nearest to the Lord, as intimating the special account that they were in with him. And therefore Tostatus Tostatus. noteth, that whereas they of other Tribes were but once numbered from 20. and upward, these were numbered four times, 1. from a month upward. 2 from 30. to 50. 3 from 25. to 50. 4 from 50. to the end of their lives. Numb. 8. 24, 26. CHAP. V. COmmand the children of Israel, that they put out of the Camp every Vers. 2. leper, and every one that hath an issue, or is unclean by the dead. Levit. 13. 46. It was appointed, that the leper should dwell without the Camp. And touching issues in men or women it is concluded, that the unclean shall be separated from the clean, Levit. 15. 31. of touching the dead and the uncleanness thereby, the Law followeth, Chap. 19. 11. viz, of touching the dead body of a man, which is here meant, for the word {αβγδ}, is here used for the dead, which properly signifieth a soul, and is commonly put for a carcase of a man, Numb. 6. 6. Levit. 21. 1. He that toucheth the dead body of a man shall be unclean seven dayes. For touching other dead things one was unclean but till the even, and therefore was Levit. 11. 39. not to be put out of the Camp for this uncleanness. For the putting of unclean persons out of the camp, as it was in other places ordained, that they should dwell apart out of the camp or army, so here that decree is now appointed to be put in execution, the army being mustered and set in order. Touching the Camp here spoken of, R. Solomon, and after him Lyranus say, that there were three Camps. 1. Of the Sanctuary, called the R. Solomon. Lyranus. so likewise Maimony. Talmud. Babyl. Munster. Fonseca. Clarius. Oleaster. Cajetan. Camp of the Lord, 2 Chron. 31. 2. The camp of the Levites, Numb. 3. 3. The camp of the other Tribes, Numb. 2. and out of all these camps the lepers were cast, because most unclean, such as had an issue, out of two, of the Lord, and of the Levites; but such as had touched the dead only out of the first, and this is followed by Munster, Fonseca, Rickelius, Clarius, &c. But as Oleaster well noteth, here is no such distinction in the text; and therefore it is better to hold, as Cajetan, that they were all cast out of omnem ambitum omnium castrorum. the whole compass of all the Tents, but respectively, as Tostatus hath it under their several banners. And the reason hereof is good, the polluted shall wash his clothes and enter into the tents, that is, the tents, out of which he was before cast out, in which he dwelled, which was not in the Tabernacle, or with the Priests and Levites, unless he were one of them, but in the common tents of the people. For the persons, by whom this separation was made, Comestor saith, it was by the hands of the Priests, but vers. 4. it is plain, that the children of Israel did it. For the mystery hereof, Scholast. hist. The Mystery. Rabanus. Rabanus by the leprous understandeth the heretics, by the issue in the flesh the incontinent, through fleshly lusts breaking out, and by those that have touched the dead, such as follow the evil examples of those that are dead in sin. When a man or woman shall commit any sin or trespass against the Lord, they shall confess their sin, and recompense the trespass, which he hath done with the Vers. 5, 6, 7. principal, and add thereto the fift part, &c.] This is a brief repetition of the Law more largely delivered, Levit. 6. 1, 2, &c. where it appeareth, that it is meant of sins in doing injury, an oath being falsely interposed. And the Hebrews say, that this Law holdeth onely for such as confess, not for those that are convicted by witnesses; for unless the guilty confess, they restore not the fift part, but the principal only, but then no sacrifice is offered, or atonement made for them. And this is a general rule not only for trespasses, whereby damage is done to a neighbour, and an oath is Maimony of Repentance, Chap. 1. S. 1. falsely taken, but also for all other sins, if there be no confession, there is no remission, yea though a man satisfieth his neighbour for the wrong done, unless by word of mouth he confesseth it, and turneth away from doing so for ever, there is no atonement made for him. And the confession was in this form; O God, I have sinned, I have done perversely, I have trespassed before thee, and have done thus and thus, and lo I repent and am ashamed of my doings, and will never do this thing again. And this Law is here repeated, that this touching confession, which was before wanting, might be added, and in case the party wronged be dead, or hath no kinsman, it might be ordered, to whom restitution should be made. If the man wronged hath no kinsman, let the trespass be recompensed to the Vers. 8. Lord, even to the Priest, &c.] By reason of this order the Hebrewes understand Sol. Jarchi. Maimony. by him, that hath done wrong, and cometh to make restitution, a stranger and no Israelite; as if it had been said, but if he be a stranger, to whom the wrong hath been done, and he be dead, and hath no kinsman, because an Israelite can never want a kinsman, for so much as they are all akin one to another, being of one blood. And why to the Priest the recompense should be made for God, they yield this reason. The holy blessed God is the Father of the stranger, and meet to inherit that which is his, therefore it should be given to the son of his house, that is, the Priest; and by the Priest saith Cazkuni, is to be understood the Priest of Cazkuni. that Ward, but if a Priest hath done wrong to one that is dead, and hath left no kinsman, restitution must be made to the other Priests, and in no part to him, although in the time of his ward or course. And here it is provided, that all things belonging to the Lord should Vers. 9, 10. be the Priests, so likewise Numb. 18. 8, 9. and Ezech. 44. 30. And herein, saith Ainsworth, the Priests were a type of Christ, to whom the Father Ainsworth. Theod. quaest. 8. in Num. hath given all things, Psal. 2. Heb. 1. 2. Theodoret, because in speaking of the sin, for which satisfaction must be made, it is said, any sin, that men commit, understandeth hereby lighter sins, into which we are apt daily to fall: but Augustine better understandeth those sins, that may be recompensed August. qu. 9. with money, because otherwise such a satisfaction should not have been prescribed. Yet it is true, that was said before, generally all sins, that we remember, that we have committed, must be humbly confessed, and we must break off from them, or else there will be no remission for us, Prov. 28. 13. Joh 33. 27, 28. If any mans wife go aside and commit a trespass against him &c.] It is hard Ver. 12. to show any coherence betwixt this law of jealousy, and that before going, of giving the things belonging to the Lord to the Priest. Yet Aben Aben Ezra. Re Solomon. Ezra, and Rabbi Solomon say, that it is a just punishment of God upon those, that deal deceitfully with the Priest, and give him not his deuce, but secretly wrong him herein, that they should be wronged in their wives secret adultery with other men, and therefore to intimate, that when they deal falsely about the holy things of the Lord, they shall be in danger of being dealt falsely withal by their wives, so that they shall be forced to come with confusion before the Priest, this law cometh next after the other. Lyranus and Tostatus, the Lord having before provided for the public tranquillity in restitutions making for wrongs; now provideth Lyranus. Tostatus. for the tranquillity of families, in setting down an order to compose differences in the case of jealousy, and this coherence seemeth the best of these two, and yet there is a better, viz. the Lord having taken order for the purging of his Congregation from uncleannesses, in the beginning of this Chapter, and then for the expiation of sins confessed; now setteth down an order in the case of sin concealed betwixt the wife and the husband. In describing this sin, he saith, and she hath hide her self and is defiled, that Vers. 13. is, if she hath been in secret with another man, whereby just occasion of suspicion was given, but she cunningly hideth it, as the whorish woman, Prov. 30. 20. Thus Maimony in explaining this Law of jealousy, saith, when a man hath given his wife warning before two witnesses not to be in secret with such a man, if after this she be in secret with him so long, as that she might be defiled, it is unlawful for him from thence forward to company with her, until such time as she hath been brought to this trial, and if there be no jealousy water, of which it is here afterwards spoken, he may never company with her any more, but put her away without a dowry. But no woman is brought to this trial, unless there be two witnesses of her being in secret with the man forbidden her by her husband, if upon his own seeing he putteth her away therefore, he must give her a bill of dowry. If a man giveth his wife no warning before witnesses, or saith onely, speak not with such a man, although she be in secret with him so long, that she might be defiled, she is not to be brought Maimony in Sotah. c. 1. to this trial, but onely in case that before witnesses she hath been warned not to be in secret with him, and there be witnesses, that she was so long with him. and there be no witness against her. This is added, because if she be convicted of adultery by two witnesses, she is not to be tried, but stoned to death. If there be but one witness, saith Solom. Jarchi, she is put Levit. 20. 10. Sol. Jarchi. away untried without a dowry; if one witnesseth against her, and another or two for her, that she was not defiled, then she cometh to this trial. He shall bring his wife to the Priest and bring an offering for her, the tenth part Vers. 15. of an Ephah of barley meal, he shall not put oil upon it, &c. This offering was not to expiate her sin yet hidden, but to make a memorial thereof before the Lord, to whose judgement she was by this offering bringing committed. And barley meal, not wheat is appointed to be brought, saith Sol. Jarchi, because barley was the food of beasts, and she was now called in question for doing like a beast, no oil was put to, because grace figured by oil was wanting in her action, nor frankincense, because such actions have no sweet, but a stinking smell before God. For the manner of the jealous husbands bringing his wife to this trial before the Priest, the rabbis say, it was thus. He first acquainted the Magistrates of his City with his suspicion, and brought his witnesses, with whom when they had talked, and found cause of suspicion, they sent the man and his wife away to Jerusalem Maimony in Sotah. ch. 3. to be tried, appointing two men to accompany him, and to see, that he lie not with his wife, till she hath drunk of the water. Being come to Jerusalem, the woman is brought and set in the midst of the great Synedrion in the Sanctuary, who terrify her, and urge her to confess without drinking, whereupon if she confesseth her self to have been defiled, she is put from her husband without a dowry, if not, but she standeth upon her justification, she was brought to the east gate of the court right over against the most holy place, and there being unveiled, and all ornaments and good apparel being taken from her, and many women being called together to see, that they might fear to do after her lewdness, as is said, Ezech. 23. 48. the Priest adjured her, as vers. 19. It is a meat-offering of jealousies. Here because it is said jealousies in the plural number, Maimony noteth, that if she be suspected not only for one, but for many men, yet one offering of jealousies onely is brought. Then the Priest shall make her stand before the Lord, and he shall take holy water Vers. 16, 17. in an earthen vessel, and dust of the floor in the Tabernacle, &c.] By his making her to stand, Cazkuni understandeth his leaving of her without, till he went into the Tabernacle for some dust to be put upon the holy Cazkuni. water, but when she was set in the place of trial before the sanctuary, she is said to have been made to stand before the Lord, whose the judgement was, and not mans. Lorinus relating out of the Hebrews the Lorinus. order of proceeding with the suspected wife, saith, first her husband brought her before the Judges together with his witnesses, professing, that he would carry her to Jerusalem to be tried according to the law, coming thither she was admonished to confess her sin, into which also famous persons had fallen as Reuben, Ammon and Tamar. If hereupon she confessed, she went away from her husband without a dowry, but if not, she was lead about the Court from place to place, even to the wearying of her, and if she still denied it, her ornaments were taken off, and black weeds put on, and the tying of her hair was undone, that it might be shed abroad, then the Priest adjured her, and wrote her name in parchment, and the words of the adjuration, casting the parchment into an earthen vessel, which was new, putting in water out of the laver, and wormwood and other bitter things. Then he razed out the womans name, and bad her drink the water, which being done, if she were guilty, her face waxed pale, her eyes started out, her belly swelled, and her thigh fell, and she dyed, and the adulterer being judged by God in all things like unto her dyed the same hour. But if she were innocent, she was healed of whatsoever disease she had, and if she had had hard travail in bringing forth before, now she had easy; and Tostatus addeth, that they said, Tostatus. she conceived one child without seed after this, wherein he opposeth them as fabulous, as he justly might: but for her conceiving, the text is plain, vers. 28. yet I doubt not, but the Lord would have us to understand by her husband, who should now take her home to him again, and not merely by virtue in the water causing conception, for to conceive without the knowledge of man, was peculiar to the blessed Virgin Mary onely. But if the Hebrewes believe conceptions of women without man, it is a marvel that they should be so hard of belief touching the conception of the Virgin Mary. Josephus saith, that the name of God was written Joseph. lib. 3. Antiq. c. 10. in a parchment and blotted out again, but amongst the affirmative precepts of the Hebrews, praecepto 56. her name was written, and the words of the curse as was said before. Philo touching the new earthen vessel, Philo lib. de special. legibus. into which the water was put, saith, that the inquiry of the truth was noted hereby, and that the woman suspected should wish death, if she were guilty, and water and dust were put into this vessel, to intimate, that the water and the earth, from whence all generations are, were witnesses in this matter. The holy water here appointed to be taken, was that of the laver, Exod. 30. 18. as the Hebrews generally hold, and the called. therefore rendereth it, water, of the laver; but the Sept. living water: the quantity is not set down, but the Hebrews say, it was half a log, or sextary, that is three quarters of a pint. Calvin maketh a quaere, whether this holy water were not that, Numb. 19. but then this use of it should have been set down there. The earthen vessel, wherein, saith Maimony, must be Maimony. one never used before, and in such a vessel water was given her, because it was supposed, that she had drunk wine with her adulterer in bowls before. Upon this dust was put, not first the dust, and then water, for that was unlawful, but the dust must be to be seen upon the top of the water, and dust is put in for her to drink, as a base thing and the cursed Gen. 3. Serpents food, to show, that if she were guilty, she should be cursed with him for harkening to his temptation, but it was dust of the Sanctuary to strike into her the terror of judgement from the Lord, who dwelled in that sanctuary; or else dust was put in detestation of the crime, as Calvin hath it. And the Priest shall set the woman before the Lord, and uncover her head. &c. Vers. 18. Of his setting of her before the Lord it was spoken once before, vers. 16. and because it is here spoken of again, Maimony noteth, that after her first setting and urging to confess, she was lead about to weary her, to see if by this means she might be brought to confess, and then she was set before the Lord again, and one of the Priests rent her garments down to the heart, and uncovered her hair, and untied the locks of her head, which things were done to show her sorrowful case, because to uncover the head, and to rend the garments, are signs of sorrow. But Calvin better, Levit. 21. 10. this uncovering of her was opposed to her former being in secret, because now she should be manifested. Then the jealousy offering must be put into her hands, her holding of that there being a sign of her offering her self to be tried by the Lord, and the Priest must hold the bitter water that causeth the curse in his hands, that she may see it. Bitter water it is called, saith Maimony, because Wormwood, or some other bitter thing was put to it, so the Hebrews generally; but here is nothing appointed to be put in, but dust of the Sanctuary; so that if the Hebrewes put in any other thing, they took that custom up without warrant. This water, though no bitter things were put into it, might well be called bitter for the effect, because nothing is more bitter, then the sentence of condemnation, because death is bitter, 1 Sam. 15. 32. Eccl. 7. 28. For these words, water that causeth the curse, the Septuag. have, water of conviction, and cursed also. And the Priest shall charge her by an oath, saying, if no man hath lain with Vers. 19. thee, and thou hast not gone aside to uncleanness with another, &c.] The form of the oath is at large set down, Vers. 19, 20, 21, 22. the woman saying amen, amen to all the words of adjuration used by the Priest. Now this oath may not, as the Hebrews note, be given to the woman, whether she lay with any other man before her betrothing or marrying to her husband, or if being once put away, he took her again, in the time of her divorce, but only whilst she lived under him, for in Hebrew it is said, if thou hast not gone aside to uncleanness with another man under thy husband. The Lord make thee a curse and an oath amongst thy people, &c.] That is, an Vers. 21. oath of execration, so that when they call for any curse upon themselves in any case, they shall mention thee, God make me like such a woman whose belly did swell, &c. if I did such a thing. Thus Jerem. 29. 22. of them shall be taken up a curse by all the captivity, saying, the Lord make thee like Zedekiah and like Ahab, &c. Esay 65. 15. ye shall leave your name for an oath. If it demanded, why the suspected wife was brought to her oath more then any other malefactor? Calvin answereth well, the sin of adultery Calvin. had more opportunities to be committed in secret, and therefore to preserve the marriage bed chased, and to show, how displeasing impurity in this kind is to the Lord, under whose special patronage the marriage bed is, he would, that there should be a means of trial in case of just suspicion herein. When the Lord doth make thy thigh to rot, and thy belly to swell. In Hebrew it is, thy thigh to fall; but because to fall is put for to die, as 1 Cor. 10. 8. it is rendered to rot, because dead flesh rotteth; and the judgement is denounced upon the thigh, because the place from whence is generation, and children come, is called the thigh, Gen. 46. 26. so that by the falling or rotting of the thigh, the falling of the womb abused to adultery is set forth, and the making of it unfit for generation: and thy belly to swell, the Sept. thy belly to burst. The like effect, say Sol. Jarchi and R. Menahem, Sol. Jarchi. R. Menahem. had the powder of the golden calf in those, that were guilty of that idolatry, being drunk in water: but this is no better, then other traditions of Exod. 32. theirs, seeing if it had been so, some mention would have been made of those that perished by this means. And the woman shall say, Amen, Amen.] The word Amen, is commonly Vers. 22. known to signify verily, or truth; and the Septuag. render it, so be it. The doubling of it was for the exaggeration of the curse, and to show her most earnest desire, that God would make her a curse, if she were guilty, as Nehem. 8. 6. the same doubling is used at the end of a prayer, to show an earnest desire to be heard. And the Priest shall writ these curses in a book, and blot them out with the Vers. 23. bitter water.] What this book was, hath been shewed before upon verse 15. a piece of white parchment; for the Hebrewes called any writing a book, as Deut. 24. 1. 2 Sam. 11. 14. Esa. 39. 1. and hereupon not only these curses, but also the womans name was written; and about this writing Maimony noteth, that it must be in parchment, not in any other thing, by Maimony. day and not by night, after the denouncing of the courses, not before, and with such ink, as might easily be blotted out again. Josephus also saith, that Joseph. Antiqu. 3. c. 10. the name of God was written, and immediately blotted out again, as was noted before. The washing off of the curses written into the bitter water, served to show, that if she were guilty, the curse should go down into her belly with the water, and have such effects, as were before said. The water, that causeth the curse, shall enter into her, and become bitter,] That Vers. 24. is, in the effects, bringing bitter pangs and death. And afterwards shall cause the woman to drink the water] His causing of her Vers. 26. to drink the bitter water was spoken of before, vers. 24. but it is to be understood, that the offering brought vers. 25. must first be waved, and a memorial of it burnt, and then the water drunk, as is here explained; and if she be guilty, it shall be turned into bitterness, that is, have bitter and cursed Ver. 27. Ver. 28. effects in her, causing her thigh to rot, &c. but if she be not defiled, she shall be free, and conceive seed. Of which I have said enough before: but Maimony addeth, besides all the fore commemorated privileges, that if Maimony in Sotah. she used in times past to bring females, thenceforth she should bring males, and touching the womans drinking of this water, he saith, that she was not forced to it, unless she would; but if she said, although I be guilty, I will not drink, she was put away without a dowry; or if she said, I am not defiled, but refused to drink: but if her husband lay with her before he offered her to the trial, she was put away with a dowry. Again, some women might not be brought to the trial by drinking, viz. the blind, the lame, the deaf, the dumb, or such as want an hand, or women, that have such husbands, thus Maimony: but these are additions of the rabbis. Whereas he further saith, a woman brought once to the trial for such a man, and cleared, if after this she be with him in secret, she may not be brought to drinking again the second time for the same man, but she is unlawful for her husband for ever, and is to be put away without a dowry: this tendeth to an allowance of divorcements upon any displeasure, which is the fruit of hardness of heart, as our Saviour teacheth. Matth. 19 8. After her clearing touching one man, she may be brought to the trial by drinking for another, but a woman onely betrothed may not be brought, except after marriage; for then if her husband will, he may bring her to be tried: but if she standing to be tried, or any other wife, her husband dieth, she is dismissed without trial. Then shall the man be guiltless from iniquity and this woman shall bear her iniquity] That is, saith Caskuni, the man shall be free for that he doth Vers. 31. Cazkuni. not suffer his wife to play the whore under him, whereas otherwise by conniving at her sin, he should become guilty of the same. But the Targum Jonathan thus. If that man be free from sins, that woman shall Targum Jonathan. Maimony in Sotah. bear her sin, and according to that as Maimony saith, any man, that hath used unlawful copulation in his dayes, the curse bringing water doth not try his wife; whereby they seem to infer, that such as live incontinently themselves, cannot bring their wives to this trial. But it is plainly meant, the man shall be guiltless from iniquity, his wife thus perishing through Gods just judgement, or being cleared, although he in jealousy brought her to the trial, suspecting upon lawful ground, that she had sinned, For howsoever it falleth out, he went according to the direction of Gods Law, not cherishing secretly an hard opinion touching his wife, nor remissly passing over her fault, which he had just occasion to suspect; in either of which cases he should have been guilty; but now having done nothing contrary, but according to Gods Law, he shall be guiltless; God will not count this act of his jealously a sin in him, but the woman thus proved an adulteress, shall bear her sin; that is, the punishment thereof, thus also Lyranus and Cajetan. And hence it may be rightly inferred, that a Lyranus Cajetan. man not seeking to stay the course of sinning in others under him is himself guilty of their sins, because he that proceedeth according to this law against his wife, whom he may justly suspect, is affirmed to be guiltless; therefore on the contrary side, he that suffereth evil in appearance without questioning it, is guilty. And if God so severely punished corporal adultery, how much more will he be severe against the spiritull, that is, idolatry and superstition, as Lorinus, a jesuit himself reasoneth unwittingly, censuring his own idolatrous religion herein! And hitherto of the miraculous means of trying a suspected wife. In imitation of this, there have in divers ages been sundry means devised by the superstitious to try the like, and for trial in many other cases, as by gads of iron made read hot: thus Cunegundis, to the wife of Charles the third, is said to have proved her chastity, by going upon them barefooted; and Tuscia a vestal Poier. annal. lib. 4. Pet. Gregor. Syntag. lib. 48. c. 15. Theod. Balsamon ad Can. 6. council. Trullani. virgin by carrying water in a sieve, and as Q. Claudia by drawing a ship with her girdle, &c. Theod. Balsamon telleth of a certain Priest, that proved theft, by giving holy bread to the suspected, making a across upon his head and a across upon his feet, adding divers prayers and an imprecation, that if he were guilty, his tongue and throat might be tied from swallowing it, and he should grin and make a noise, and have torment without ceasing. Delrius telleth of trials by lots, by oath, by the Eucharist, &c. and others by holy Delrius lib 4. Magic. disput. water drunk with these words; Let this water of the Lord become a trial to thee this day through our Lord Jesus Christ, who is a true and just Judge; then the tried kissed the holy Gospel and the cross▪ And Monomachies also have been much used for trials; as by Gundebaldus King of the Burgundians, anno 509. amongst the Longobards, anno 659. and this trial was offered by Lodovike King of France, to Duke Hugo, anno 948. and hath been used amongst the Germans, French, Spanish, Muscovites and Danes, as Delrius saith. But the trial spoken of in this Chapter, was the onely trial appointed by God, and in other cases an oath, according to that petition made by Solomon, 1 King. 8. 32. and therefore other means of trial are to be condemned, as in which there can be no faith to expect a just event, for that they are not of Gods, but of heathenish or superstitious mans setting up: And for this cause, both Gregory the great Gregor. magnus. Carol. magnus. lib. 2. Gratian. 2. qu. 51. 6. and Honorius the third, forbade the trial of hot irons and waters; and so did Charles the great, and Gratian, and into Carnotensis saith, that these trials have been forbidden by many Canons. In the Valentin. council in France, the trials by Monomachy were most severely prohibited. For the mystical application of the trial here ordained, Rabanus and Rickelius apply it to the pastor, and the soul under his charge suspected The mystery. for heresy. But Rupertus better to the Jewish Synagogue playing the adulteress against God; this they hid by denying it, but being brought Rupert. lib 1. in Levit. c. 10. before the high Priest Christ, they are made manifest to the world to have provoked the Lord to jealousy, by their opposing and persecuting of the true faith, being uncovered of the divine protection, when they were besieged by the Roman army; and as by the bitter water, so corrupted belly and thigh, as that this Synagogue hath never since been able to bring forth one child unto God, but remaineth miserable and accursed, according to that imprecation of their own once uttered, his blood be upon Matth 27. 25. us and upon our children, as the woman here to the imprecation of the Priest saying, Amen, Amen. For touching her adultery it was prophesied, as a woman hath despised her husband, so the house of Israel hath despised me; and again, Jer. 3. 20. thou hast a whores forehead: He also applieth other particulars of the Ver. 3. barley offering, and the want of oil and incense hereupon to their holding to the literal sense of the Law, in which there is nothing almost but bran as it were; no mercy or sweet smelling savour, before the Lord, &c. of which the Reader, if he pleaseth may see more in the author. CAP. VI. THe Lord having hitherto provided for the purging of the camp in respect of necessary purgings from uncleannesses, now provideth for voluntary ways of more exact holinesse in some, even so many as were stirred up by his singular grace to vow the life of Nazarites. When either man or woman shall separate themselves to vow the vow of a Nazarite, &c. The word {αβγδ} a Nazarite signifieth one separated, and therefore Numb. 6. 2. to vow the vow of a Nazarite was to vow to be separated, from the common sort in a strict holy course of life. If any out of their great devotion to God would do thus; that they might have a warrant for it: this ordinance is made, wherein the rules, by which they were to live, are prescribed, because to undertake any extraordinary course of holy life without warrant from God is rather superstition then devotion. Such as voved and lived according to the vow of Nazarites, were the most excellent amongst the people of God, as being a means of much good unto others when they beholded their abstinence and holinesse of life; and therefore they are numbered with the Prophets Amos. 2. 11. and specially lamented when they failed, Lament. 4. 7. And it is not to be doubted, but that Jacob by the spirit of prophesy pointed at this order, when he spake of Joseph, as separated from his brethren: thus Calvin, who also will have Calvin. Gen. 49. 26. the perfect holinesse and extraordinary of Christ pointed at in those of this profession, because they were extraordinarily stirred up as guides and leaders to others herein. Yet Christ was not for this called a Nazarite, because he was of this order, for he drank wine and strong drink; but from the city Nazareth where he dwelled, and from {αβγδ} a branch, because he was the branch springing out of the root of Jesse, as is shewed more at Esa. 11. 1. large in my notes upon Matth. 2. Of Nazarites there were two sorts, some that vowed this vow for their life time, and some for some yeares or dayes, onely, of the first sort was samuel, 1 Sam. 1. 11. so vowed by his mother; of the other sort it is here spoken, ver. 4. 5. 13. Samson and John the Baptist judge. 13. 5. Luk. 1. 15. Scholast. Histor. were appointed by the Lord from their birth to be Nazarites. A Nazarite, saith Comestor, is as much as holy, flornes, germinans: and it seemeth by that Lament. 4. 7. that their habit was white. By a certain book of the Hebrewes called Inchasin the Rechabites spoken of Jerem. 35. and said to be Nazirites perpetual, and the Essees or Hassidaei. 1 Machab. 7. 13. and verily in their holiness and manner of life being lead so strictly there was a great similitude betwixt them, but yet they were not the same; for we red not but that they cut their hair, as the Nazirites did not. Touching a vow Maimony in Nazirinth. c. 1. made by any in this kind: the Hebrewes have these rules. 1. He that saith, I will be a Nazirite before I die, is bound to be one out of hand, lest he be prevented by death. 2. He that saith, I will be a Nazirite from the fruit of the Vine onely, or onely from shaving the head, &c. Is bound to be a Nazirite in all things, because in vowing one he hath vowed to be a Nazirite, and hereby is bound to observe all rites; and this rule seemeth to be the ground of the forealleged tenet of the Hebrewes, that the Rachabites and Essees were Nazirites; but being granted to be a true rule, this followeth not, because although they observed some things which the Nazarites did, yet they vowed not to be Nazirites in any thing. 3. He that saith, I will be a Nazarite, upon condition that I will drink wine, shave my head, &c. is bound to be a Nazarite in all things, because these conditions are against the law of Nazarites, and so are frustrated hereby, he being tied as if he had put no such conditions at all. 4. He that voweth, when I have a son, I will be a Nazarite, beginneth then to be a Nazarite, as he vowed. 5. Such as vow in ignorance or constraint, are set free again. 6. If a father saith to his child, thou shalt be a Nazarite, and the child be silent, he is a Nazarite; but if he denieth, he is not. He shall separate himself from wine and strong drink, and shall drink no vinegar of wine or of strong drink neither shall he drink any liquour of grapes, or eat moist Vers. 3. grapes, or dried grapes. He shall eat nothing of the vine three from the kernel to Vers. 4. the husk &c.] All these things, saith Calvin, are particularly expressed, to meet with the wicked wiliness of man, who although he refraineth Calvin. from sinning one way, yet he is ready other ways to fall into the same more covertly. And wine and strong drink are chiefly forbidden to the Nazarites, to show that the sober use of these is chiefly required to Christian temperance. By strong drink here Maimony understandeth only that Maimony in Nezir. which is made with the mixture of wine, affirming, that the Nazarite might drink strong drink made of Dates, or some other thing; but this a presumptuous Rabbinical tradition, and so is that of his, that the Nazarite might drink a little wine mingled with honey, so that it had no taste of the wine, and that the juice of the leaves was lawful. But whatsoever cometh of the vine is altogether prohibited, judge. 13. 14. And as the foresaid rabbin is too loose, where God hath commanded strictness, so he is too strict wherein God is not strict, viz. that a Nazarite might not come near a vineyard, as he saith, their wise men taught, nor be in the company of them that drink wine, but far away, because so a stumbling block should be laid before him. Indeed so far forth as hereby he may be tempted to break his vow, it was good to keep afar off, but if he were in such places at sometimes, it was no sin in him, because not forbidden of God. The Tatian heretics and Encratites, saith Jerom, grounding upon this Hieron. in Amos. 2. Law, held the drinking of wine to be unlawful, and the Catharists, although they ate grapes, yet would drink no wine, saying, that it was gull, and the beginning of darkness, so Philaster, and the Tatians abhorred Philaster. from the fruit of the vine, because the vine sprung, said they, from Satan and the earth; so Augustine: but these were vain and groundless August. de haeres. 24. practices and imaginations, and a reviving of the ceremonial law abolished under the Gospel. The word rendered strong drink, is {αβγδ} from whence is Sicera in latin, and {αβγδ} in Greek, it signifieth, as Jerom hath it, whatsoever may inebriate, and Aquila saith any liquour made of barley, Hieron. lib. 9. in Esa. 28. Plin. l. 14. c. 22. pulse, the juice of fruit, or palms is meant hereby, or made of any other thing. Pliny telleth of waters, which inebriate as well as wine; and that in the iceland of Andrum in the Temple Liberi patris, there is a Fountain which yearly runneth with water of the taste of wine, upon the fifth day of January. And another story like unto this Epiphanius telleth, that in Cybele a Epiphan. hares. 51. City of Caria, there is a Fountain, the water whereof is at the same time likewise turned; and in Gerasa a Fountain of Abraham, of which he and others tasted, and this day was the day, before that it is held, that Christ turned water into wine. Touching vinegar of wine, this Pliny saith, hath been used to be drunk Plin. l. 23. c. 1, 2. Plutarch. in Catone. either alone or with water, and Plutarch saith, that Cato drank it with water: and Epamihondas likewise, and amongst the ancients, as Lorinus hath it out of the jurisconsulti, it was used instead of wine. But the vinegar of wine or strong drink did not inebriate, as neither did the liquour of grapes here next spoken of, viz. the liquour pressed out after the first pressing, water being put to the grapes to wash out all the virtue remaining, nor was there danger in the grapes, kernels or husks, but only because by using these happily they might be induced to taste of the wine, to prevent this they are all interdicted. Rabanus applieth this law touching the Rabanus. The Mystery. Nazarites to such as vow continency, and abstinence, that is, to those of a Monastical profession, of whom the Nazarites were a type. For as they must abstain from wine, so these from luxury and intemperance set forth hereby, and as they must abstain from strong drink, so these from the divers pleasures of the flesh well set forth by strong drink, because it is made of divers things: again, as vinegar is forbidden these, and grapes of all sorts, so the falling back into old vices after a profession of holinesse begun, and to seek glory amongst men by their abstinence is forbidden to the religious; thus also Beda and Isidor. Godefridus Tilmanus Godfrid. Tilmanus in Collect. allegoriarum. also agreeth in many things, but by drinking wine, he understandeth living in open sins; by strong drink, the dissembling of holinesse; by moist grapes, new sins; by dried, an affecting of paleness in the face to get glory amongst men. Jerome saith, that in forbidding wine, worldly cares are forbidden, Hieron. in Amos 2. which overwhelm the mind, as wine, and the perverting of the holy Scriptures, in strong drink the abuse of human learning. But whereas these things are altogether applied to Monastical Votaries, the truth is, that they cannot so well be alluded to herein, because the Nazarites might be married persons, and live in the married estate, but these votaries not, they were not prohibited any meats, but drinks; these, as Calvin noteth, are licentious for drinking wine and strong drink, and place all their abstinence in that from meats: lastly, no razor came upon the Nazarites head, but these have shaved crowns. Wherefore they were no more figured out, I mean, the religious votaries amongst the Papists at this day, then light figureth out darkness, or true religion superstition, for they are a number of rash superstitious vowers of that, which is not in their power. The particulars yet pointed at in the wine, strong drink, &c. here forbidden I willingly embrace, for the mortification of all those, whom God hath singularly chosen, and their renouncing of all sinful pleasures, and abstaining from the very appearance of evil, and all occasions thereof may well be conceived to have been set forth by the rules given to this singular sort of people amongst the Jews, and to be such must every one, that would approve himself Gods elect, aspire. All the dayes of the vow of his separation there shall no razor come upon his head, &c] That is, he shall not cut his hair either with razor or sizers. How Vers. 5. many should be the dayes of Nazariteship the Lord hath not determined, but the Hebrews say 30 dayes at the least, so that if any man voweth to be a Nazarite without setting the time, how long, or setteth a shorter time, Maimony in Nezir. Talmud Babyl. in Nazur. he is to continue his vow 30 dayes, because this is the common time of a Nazariteship. But if he setteth more dayes or years, he is to continue so long, as he setteth. In like manner he that saith, I will be a Nazarite all the dayes of my life, is to be one during life, but then at every years end he may poll his head, and bring the offering here appointed, and they make Absalom an example herein, who they say, was a Nazarite, and he polled his head once every year, but samson they will have to be no right Nazarite, because he vowed not, and although he polled not his head, nor drank wine, yet he might come at the dead, but these things, they confess, they had by tradition, which of what account they are, we may see, Matth. 15. Lorinus saith, that amongst the negative precepts of the Lorinus. Jews, the Nazarite was forbidden to comb his head, lest any hairs thereof should fall off, but this was superstitious. The dayes of a Nazariteship doubtless were so many as the Nazarite pleased to vow and no more; for as they were at liberty to vow, or not to vow, so were they at liberty for the time, seeing no number of dayes is set by the Lord. One relateth, that it was of old amongst the heathen counted an effeminate Anton. Guevara in Habac. 3. thing to cut the hair of head or beard, and when they did cut, as when they came to mans estate, to consecrate it to some god, or when they returned safe from a far country, to a god or to a river, which was to them as a god; but herein it is probable, that they superstitiously imitated the Nazarites of the Jews. Of Pauls shearing his head by vow in Cenchrea, see Act. 18. 18. and of divers others, Act. 21. 24. touching The mystery, Rabanus. which see the notes there. For the reason of this ceremony. The hair of the head saith Rabanus, setteth forth the thoughts in the head, we being hereby admonished not to harbour malice or deceit, lest our heads be hereby defiled; and therefore wee must have holy meditations in our mindes all our dayes; as the Nazarite must not cut his hair all the dayes of his separation. Origen and after him Cyril of Alexandria by the Origen. Hom. 1. in Num. Cyril. ●l●x. 16. de Adorat. hairs of the head understand good thoughts, like sprouts and fruit of an holy mind, and such also are good speeches and actions, these must always be nourished and never shaved or cut off; and shaving the hair setting these forth is forbidden, because such shaving is a sign of mourning, and so of a lamentable and miserable estate, such as the state of the godly is not, but of the foolish, wicked and idolatrous: So Ambrose speaking of Sampsons Ambros. in Jud. hair, saith, the hair not cut was a sign of divine virtue, faith and religion. But if it be demanded, how that which followeth shall then be applied of cutting the hair at the end of the Nazariteship, and burning it under the altar? Cyril Alexand. saith, that hereby was set forth the putting away of old things, when the new law of the Gospel was come, the Cyril. Alex. abolishing of ceremonies, and the putting of them all under the Altar; as it were by the fire thereof to be consumed, that they might never come into use again. Gregory, who by the hairs of the head contrary to all, that yet hath been said, understandeth vices which grow in those, that profess Gregor 2. Moal. c. 26. continency by presumptuous th●●●ghts, will have the cutting of the hair in the end to design the perfection, that the religious in the end attain unto, when as all vices being put away they are altogether inflamed with the love of God. But this seemeth not to be so apt an application, because then what shall be said of those that are Nazarites all their life time, and so never shave their hair? The former therefore is better, perseverance in holiness to the end is by the Nazarites not cutting his hair set forth, and the keeping of a mans self always undefiled; because when the Nazarite is polluted any way he must cut his hair and bring his offerings, and then begin his time again. v. 9. 10. intimating that the pollution by sin was the the thing here pointed at, from which we must always keep ourselves free; and if we cannot but are by any means polluted, we must renew our resolutions against sin from thence forward, and be more watchful over our ways for all time to come. And for the cutting of the hair at the end of the Nazariteship Cyrils allegory is good; the abolishing of the ceremonies of the mosaical Law, when the time of their ending was come is aptly set forth. For now old things are past and all are become new. 2 Cor. 5. 17. Ainsworth besides this of keeping a mans self undefiled, saith, or by the Ainsworth. not cutting of the hair the Nazarites subjection to the Lord was designed to be in a special manner under him for their further sanctification, as the womans long hair is a sign of her subjection to her husband; but I rest 1 Cor. 11. 5. in the first. All the daies of his separation he shall come at no dead body, &c.] of being polluted Vers. 6. by the dead; see before Levit. 21. and how a dead soul is put by an hebraism for a dead body, as here. The Nazarite might not by mourning, or touching, or coming near any dead body defile himself, although it were his father or mother; how many ways, and how much the dead polluted; see Numb. 19. 11. 12. &c. Death came by sin, and therefore a dead bodies polluting might well set forth the polluting of the dead Rom. 5. 10. works of sin. The reason, why a Nazarite might not come at the dead, was, because the consecration of his god is upon his head. Hebr. {αβγδ} the crown of his god, as the called. rendereth it; the Septuag. the vow of his god; but Levit. 21. 12. it is put for a crown; the high Priest is said to have the crown of anointing upon his head, and the Nazarite here the crown of his god, and the high priest might not therefore come at the dead, whether father or mother, vers. 10, 11. no more might the Nazarite, and for drinking wine it is forbidden to the high Priest, Levit. 10. 9. and here to the Nazarite, so that the Hebrews observation is good, that the Nazarite was as a priest for holinesse, during his time, yea as the high priest; so that he may well be held to have been a type of Christ, as the high Psal. 132. 18. priest. Touching the not shaving the hair, and not coming nigh the dead, Maimony noteth well, that if a Nazarite prove a leper, notwithstanding this prohibition, he must be shaved, if he be healed in the time of his Nazariteship, Maimony in Nezir. ch. 7. Talmud Babyl. c. 7. because it is commanded Levit. 14. 8. and a negative precept must always give place to an affirmative; and if being upon the way he findeth a dead body, and there is none to bury him, he may pollute himself by burying him, and if two Nazarites be together, one having vowed for 30 dayes, and the other for 100 dayes, he that hath vowed for the least time, shall bury him. See the like before for the high Priest, Levit. 21. 13. What the not coming at the dead signifieth hath been said before, viz. The mystery. the fleeing of defilement by the dead works of sin, and to show this in all that are devoted to God, is this prohibition, whereas it followeth, If a man dieth suddenly by him, and he be defiled, he shall shave his head the seventh Vers. 9. day, and upon the eighth bring two turtles, and two young pigeons, &c. Rabanus saith, if a man hath defiled himself by sin, the shaving here prescribed Rabanus. mystically taught, that he should shave away forthwith out of his mind all sinful pleasures, cleansing and purging himself by true repentance, then he must offer the turtles of chastity, and the pigeons of innocency of life, and the lamb of meekness, and so he shall come to the eighth day of heavenly beatitude through the mediation of the high Priest Christ. This Law of shaving in case that a Nazarite is made unclean by casualty, that he may again be cleansed, is like to that of cleansing the leprous, Levit. 14. and the offering is the same with the offerings for uncleanness by issues, Levit. 15. 14. and the times are the same; onely here a lamb is more offered then there. This shaving was not tied to the door of the Tabernacle, as at the end of his time, neither is his hair appointed to be burnt; but these things are here left untouched: but Maimony Maimony. saith, this hair was to be butted. He also noteth, that besides shaving he must wash upon the seventh day, and before this upon the third day be sprinkled with water, and the seventh being ended, at even, which was the beginning of the eight, to bring his offering, according to Numb. 19. 12, 19. And because the Nazarite is not appointed in any other case, but onely for being defiled by the dead to begin again, and to shave his head, and bring an offering, he saith, that if he hath drunk wine or cut off any lock of his head, wherein he hath erred from these rules, he is not for this to bring an offering or to begin again, but he must abide in his Nazariteship 30 dayes longer for cutting his hair, that his locks may grow again, the time, whilst they are off, not being counted any part of his time vowed to this order. And in like manner he saith, if he hath a running issue, or any other uncleanness during the time of his Nazariteship, yet the reckoning of his dayes goeth on all the time of such uncleanness. In that the Nazarite is said to be defiled by the dead dying suddenly by him, which he could not avoid; Ainsworth well noteth, that Ainsworth. eyen the least sin defileth the soul. Again, in that by one such casualty upon the sudden, many dayes purity are nullified, we may see, how dangerous it is to turn from the righteousness wherein we have begun; he that at any time doth so, all his former righteousness shall not be remembered, &c. Again, in that a sacrifice Ezech. 18. 26. must be brought to cleanse, and after this the Nazarite must begin his time of strictness again; note, both that all cleansing is by the blood of Christ; and we are not hereby cleansed to live again licentiously in sin, but to begin a new course of holy living, having virtue from this cleansing so to do all our dayes. This is the Law of the Nazarite, when the dayes of his Nazariteship are fulfilled, Vers. 13. he shall be brought to the door of the Tabernacle, &c.] For these words, he shall be brought, Hebr. is, he shall bring it, or him, for the word is {αβγδ}: The Sept. and Junius have it, he shall bring it, that is, the offering, as is Septuag. Junius. Sol. Jarchi. further explained, vers. 14. But Sol. Jarchi, he shall bring himself. Lyranus, the Priest shall bring him; Oleaster, the Synagogue shall bring him. That of bringing himself is followed by Vatablus, Pagninus, Munster, &c. But it seemeth to me to sound best, he shall bring this, that is, the offering mentioned vers. 24. But Act. 21. 26. where Paul is said to have entred the Temple, till an offering should be made, seemeth to favour that of Sol. Jarchi. The offerings to be brought now by the Nazarite, were an he lamb of the first year, an ewe lamb, and a ram; the one for a burnt-offering, Vers. 14. Ver. 15. offering, the other for a sin-offering, and the third for a peace-offering; and together with this a basket of unleavened bread, &c. Our new translation, for one ram, hath one lamb; but it is {αβγδ}, which properly signifieth a ram: of the manner of offering these, see before, Lev. 1. c. 3. c. 4. Touching the unleavened bread of fine flower made into cakes, mingled with oil, and wafers anointed with oil, Maimony saith, that the quantity was 6 tenth Maimony. deals of flower, which was made into ten cakes, and ten wafers; of the manner see before, Levit. 7. 12. and besides all these, he must bring their meat-offering and drink-offerings; for to every sacrifice a meat-offering and drink-offering must be added, as was shewed before, Levit. 2. and is shewed after, Numb. 28. so that the Nazarites meat-offering was first extraordinary, and then ordinary meat-offerings and drink-offerings. And all these sacrifices the priest must offer, and his meat-offerings, &c. These Ver. 16, 17. things being done, the Nazarite must shave his head at the door of the Tabernacle, and taking his hair put it in the fire under the sacrifice of peace-offerings. Vers. 18. Whereas it is said, at the door, Maimony noteth, if it were done Maimony in Nezir. ch. 8. afterwards, when the Temple was built, in the City, it would serve, but the door of the Tabernacle must then be open, and before the door he might not shave, for that were a contempt, but at the door. The usual place to shave in, he saith, was in the womens court in the Nazarites chamber, which was there in the South east corner, and in shaving he must not leave two hairs, for if he did, his shaving was frustrate, and the must continue yet 30 dayes more and then shave again. But herein, I take it, the the Hebrews were over-curious, as in many observations more, the naming whereof I therefore omit. And the Priest shall take the sudden shoulder of the ram, and one unleavened cake▪ and one wafer, and put them upon the hands of the Nazarite, &c.] When Vers. 19. the beast to be sacrificed for a peace-offering was killed and flayed, and the fat taken off to be burnt upon the altar; whilst that was burning, the parts were boiled at the door of the tabernacle, as we may gather from Levit. 8. 31. 1 Sam. 2. 14, 15. Now from amongst these boiled parts a shoulder was taken out to be waved, as it followeth vers. 20. and then the Priest had it for his own. What shoulder this was it is not said, but because the shoulder thus taken is said together with the wave breast and heave shoulder to be the Priests, and the heave shoulder was the right, Levit. 7. 32. it is plain that this was the left. Wherefore Lorinus standing for the right shoulder was in an error. Maimony speaking hereof saith, that the ram being cut in pieces, the breast Maimony in Maasch hakorbonoth. c. 9. and the shoulder were put apart for the Priest, and the rest sudden in the womens court, from amongst which the shoulder being taken out was with one cake and one wafer, together with the breast and heave shoulder put upon the hands of the Nazarite, then the Priest putting his hands under waved them, &c. all which tendeth to confirm the same. So that the Priests share from the Nazarites peace-offering was more by one shoulder, then from any other, showing that their thankfulness must be greater for grace given them to perform their vows, so Ainsworth. For the reason of all these offerings and rites, from vers. 13. hitherto, Cazkuni Ainsworth. Cazkuni. saith, that three sacrifices were brought to loose him from three prohibitions, whereby he was tied before, viz. against wine, cutting his hair, and coming at the dead. But an holocaust being to the honour of God, and a peace-offering for thanksgiving, and a sin-offering for sin, it may better Cyril Alex. de adorat: vitam talium non vacare reprehensione omnino, said egere purgatione, cum soemina infirmitatem denotet, solique Emmanueli servari nihil habere quod vituperari posset. be conceived that all these were prescribed him, that he might show himself thankful for the grace given him to keep this his vow, and yet aclowledge his imperfections and failings, desiring, that they might be expiated: whereby, as Cyril hath it, may be gathered, that the life even of the most holy Nazarites was not altogether unblamable, but needed purgation,( therefore a female lamb the more imperfect sex was brought for a sin-offering) this being a privilege onely of Emmanuel to have nothing in him worthy of blame. So that by works there can be no justification, as Gal. 2. 15. the most holy, that know nothing by themselves, yet have sins cleaving to them, and are not hereby justified. Again, he brought his basket of unleavened cakes, to set forth a single and sincere life, the Priest bringing them before the Lord set forth Christ, The Allegory. in whom alone all our devotions are accepted, both praises and prayers for the pardon of sin, and our sincere endeavours to led an holy and pure life. Thus Cyril, who also goeth through the rest of the rights, applying them allegorically; but because I think them not so apt or useful, I pass them over. His shaving off his hair at the door of the tabernacle, and burning it under his sacrifice of peace, was to aclowledge that all his holinesse, whereof his hair was a sign, came from God, and therefore he gave him all the praise thereof. Rupertus hereby understandeth Christ calling Rupertus. himself the door, purging away the hairs, that is, the sins of the Israelites, when in the end they shall be converted. But the hairs here not being cut off, as before to purge from pollution, this can be no apt application. If any man be not satisfied yet with the former, hereby either may be set forth the taking of that quiter away from us, which is capable of pollution by sin; for as the Nazarites hair was at the end of the time of his vow shaved quiter off and consumed in the fire, so in the end of every godly mans life that nature shall be taken away,( when he is at the door of the Tabernacle of the most high) which is capable of sin; for that which is natural shall cease, and that under a peace-offering, for he shall depart in peace and comfort, in respect of his hope of the future change into spiritual and glorious. After this the sudden shoulder and cake and wafer being waved before the Lord, he may drink wine; this shewed, that finally our offerings that we have made unto God by doing good shall come in remembrance, and we shall have joy in the kingdom of heaven, for the sorrows and afflictions endured here. And therefore although it were meant, that he should be at liberty for shaving, when he would, and for coming at the dead also, yet these are not mentioned, but onely, that he might drink wine, one of the three, wherein he was before bound, the rest being under it understood; whereas verse 20, it is thus concluded: and after that he may drink wine; Maimony noteth, that even when the time of his nazariteship is expired, it is unlawful for him to drink wine &c: till the shaving and offering here prescribed be made, because, till this, he is bound in all things, as a Nazarite. This is the law of the Nazarite, &c. besides that, which his hand shall get. Vers. 21. Here is the conclusion of this law touching the Nazarite, being added to make the deeper impression, as at the end of other ordinances, Levit. 7. 37. Numb. 5. 29. the like is done. Besides that, which his hand shall get.] That is, the oblations before mentioned must be brought by every Nazarite, and if any that are of ability, shall voluntarily vow more, that must at the same time be brought also. Touching this phrase, which his hand shall get, the meaning is, which he hath, or possesseth, as it is used before, Levit. 5. 7, 11. Speak to Aaron and to his son, saying, On this wise ye shall bless the children Vers. 23. of Israel: the Lord bless thee and keep thee, the Lord make his face to shine upon thee, &c.] After divers ordinances and laws, here the Priests are taught to bless the people, to intimate, that such as hear the will of God Jam. 1. 25. and do it, shall be blessed in the dead: of Aarons, and Moses his blessing of the people, we red before, Levit. 9. 22, 23. but of the form of words to be used in blessing, not till now. Yet Tostatus thinketh, that this form was then used; but how this could be, I cannot see, forsomuch as this Tostatus. form of blessing is here first taught, unless we shall say, that God by his Spirit guided them thus to bless in his name, and now, that all the Priests from generation to generation might have a rule to go by in blessing, the same was expressly taught, and set down. For the manner of the Priests blessing after this institution, Maimony saith, it was thus: The Priests went up to the bank or stage after Maimony treatise of Prayer. the morning service ended, and there lifting up their hands above their heads, all but the high Priest,( for he might not lift up his hands higher then the golden plate upon his head; of which, see Exod. 28. 36.) they spread their fingers, and then one red these three Verses, the people answering at the end of them. Blessed be the Lord God, the God of Israel for ever and ever; and the Priest, that red pronounced the name of the Lord by these four letters {αβγδ}, yet in other places, saving in Synagogues, it might not be so pronounced; but by this word Adonai. The number of Priests lifting up their hands together are ten, if in any Synagogue there be no Priest, but a Minister, he lifting up his hands to bless saith: Our God, and the God of our fathers bless us with the threefold blessing written by Moses his servant, which was pronounced out of the mouth of Aaron and his sons, the Priests, as it is said, the Lord bless thee and keep thee, &c. And the blessing here written was by the Priests pronounced in the morning, after the sacrifice then offered, but not after the evening sacrifice. And this word thus, he saith, did imply both standing, lifting up of the hands in the holy tongue, with an high voice, and their faces being to the faces of the people. In this blessing the Lord is name three times, vers. 24, 25, 26.. and R. Menahem noteth, that it is every time written with a different accent, implying Ver. 24, 25, 26. R. Menahem. Procopius. Cyril. Alex. plying a mystery. And what other mystery can this be, but that of the Trinity of Persons in one Deity? so Procopius, Cyril Alex. Rabanus, &c. The Lord then first name here is God the Father, the second God the Son, and the third God the holy Ghost; and therefore it is to be held, that this form is the ground of the blessings mentioned in the New Testament, as 2 Cor. 13. 14. Rev. 1. 4, 5. wherein the harmony between the two Testaments seemeth to be admirable for the confounding of the malicious Jews, who abhor from the doctrine of the Trinity: And Galatinus saith, that the Galatin. l. 2. c. 10. Priests of old pronounced this blessing, holding up three fingers of both their hands, intimating the Trinity. In this blessing six things are pronounced; whereof two are annexed to the Lord first name, two to the second, and two to the third: whereupon Rupertus saith well, in each verse the Rupertus. effect of Gods blessing is prayed for, which is to enjoy good, and to be served from evil. This is prayed for of the Father. V. 24. The Lord bless thee and keep thee, that is, give thee good things, and keep thee from evil; and of the son, Vers. 26. The Lord make his face to shine upon thee, and be gracious to thee, which is to the same effect, and of the Holy Ghost, vers. 26. The Lord lift up his countenance upon thee, and give thee peace. So that this blessing comprehends all good things, remission of sins, the gifts of grace; and temporal blessings here, and deliverance from misery, and hell, and everlasting destruction, and the corruption of our bodies, and the raising of them up to glory hereafter. Cajetan somewhat differing here-from saith, by the first in v. 24. Cajetan. the fruition of good and the keeping away of evil is meant, by the second; v. 25. the illumination by faith, and the remission of sins; and by the third, v. 26. the special care of God about the means of good to his elect, and their future state in peace. Tostatus allegeth Aben Ezra expounding all of temporal blessings, Tostatus. thus. The Lord preserve thee from adversity, and preserve the good granted thee, that it be not lost; show himself cheerful in giving, and deliver thee from misery; and if at any time he punisheth thee, turn again in mercy to thee, and make thee always to live sweetly and quietly. Rabanus Rabanus. by the first understandeth blessing with spiritual gifts, and keeping them by his grace that they may not fall again there-from: by the second everlasting life and salvation, and by the third deliverance from all enemies, whereupon peace followeth. But I prefer that of Rupertus: By keeping, God the Fathers keeping them from evil is meant, Psalm. 121. 7. The Lord will keep thee from all evil, yea it is even he that shall keep thy soul. John 17. 11. Keep through thy name those whom thou hast given me, keep them from evil. By these words, The Lord make his face to shine upon thee; the favour of God in Christ is meant, and therefore agreeably to this it is said; God that 2 Cor. 4. 6. hath commanded the light to shine out of darkness, hath shined in our hearts, giving the light of the knowledge of the glory of God in the face of Iesus Christ. So that he is the King of whom it is said, In the light of the Kings face is life, and his favour is as a cloud of the latter rain. The called. for face hath Shechinah; Prov. 16. 15. whereby Christ is meant as was shewed; Exod. 34. 9. and to Christ Theodoret referreth it qu. 11. in Num. For the next words, and be gracious unto thee: nothing is more frequent then to speak of grace by Christ; see John 1. 17. Rom. 6. 20. 2 Cor. 13. 14. And God hath shewed us the exceeding Eph. 2. 7. 8. riches of his grace, saith the Apostle through Christ; and again, grace hath reigned through righteousness unto eternal life by Iesus Christ. Lastly, by these words; the Lord lift: up the light of his countenance upon thee, and give thee peace; The applying of Gods favour to the soul is meant, whereupon inward peace ariseth; as Rom. 5. 1. and this is by the Holy Ghost. Rom. 8. 15. By the spirit we call God Abba Father, and this witnesseth to our spirits, that we are the children of God. And for peace; Gal. 5. 22. the fruit of the spirit is love, ioy, peace, &c. Touching the Priests that were thus to bless, there must saith Maimony be in them these six things. 1. He must notstammer or lisp. 2. He must be without blemish in his face, hands and feet. 3. He must not be one that hath killed a man, though unawares. Esa. 1. 15. Maimony, of Prayer, c. 15. He cannot acceptably lift up his hands in blessing, neither must he be one that hath sinned by adolatry although it repenteth him. 2 King. 23. 9. 4. He must be of the full age required in a Priest. 5. He must not be one that hath drunk wine, although it be but a quarter of a log. 6. He must Levit. 10. 9. first wash his hands. If it be demanded what good came of this blessing, that such circumspection was used about it? This is resolved. Vers. 27. They shall put my name upon the children of Israel, and I will bless them, &c.] Their pronouncing of a blessing from the Vers. 27. Lord upon them should not be vain; as if in saying thus, according to Gods ordinance there were nothing but words, but the name of God which is as a strong Tower should be put upon them, which name to bear Prov. 18. 10. is to be most happy. Revel. 22. 4. The Priests blessing then was not the thing herein respected; and therefore Cazkuni noteth, that the Priests Cazkuni. should never say when they had done thus; we have blessed, for the Priests blessing might be simplo or wicked; and therefore no man ought to say how can this simplo Priests blessing do me any good? for the holy blessed God hath said, I will bless them: the Priest doth the commandment, and God Maimony, of prayer, c. 15. blesseth according to his pleasure. In the Priests blessing thus, Christ our High Priest blessing us his people was mystically pointed at, according to Rupertus and others. For he was sent to bless us, in turning us from our The Mystery. Rupertus. sins, and began with blessing, Matth. 5. and ended with lifting up his hands and blessing, luke. 24. 50. 51. And therefore it is to be noted, that Act. 3. 26. Luke 1. when this high Priest was now to come into the world: Zachary, one of the chief Priests was strike dumb, so that he could not speak to bless the people at his coming out from offering incense, whereby was intimated, that this blessing by the aaronical Priesthood, was set up but for a time to figure him out, from whom all blessings ever flow upon his people, and that not they, but he should hereafter bless all the faithful of all Nations. And Gal. 3. 8. to this agreeth the fore-recited custom of the Priest to bless at the morning, but not at the evening sacrifice, setting forth the evening of the world, when those Priests should bless no more, but Christ and his Ministers. Saint Augustine entreating upon this, v. 27. saith, that the will of the Priest pronouncing the blessing could August. yet. Test. q. 11. Vos ponite nomen meum supper filios Israel; inquit Dominus,& ego benedicam iis, sic dicitur, ut gratiam traditio per ministerium ordmantis transsunderet hominibus, nec voluntas sacerdotis prodesse aut obesse posset, said meritum benedictionem poscentis. not profit nor hinder the efficacy thereof, but onely the merit of him that craved the blessing which maketh against a tenet of the Popish, that the efficacy of the Sacrament of baptism dependeth upon the intention of the Priest; for then not God, but man should bless, contrary to that which is here taught. The Hebrews being superstitiously addicted to the name {αβγδ} say, that the efficacy of this blessing depended upon the right pronouncing of that name, and that this form of blessing was kept in the Temple till the time of Simeon, but then ceased: which if it did, it was an argument of the aaronical Priesthood turned into a Christian ministry, blessing all now in the name of Christ. CHAP. VII. ANd upon the day when Moses had fully set up the Tabernacle, and anointed it, &c. That the Princes of Israel, heads of the houses of their fathers Vers. 1. offered] About the time, when these offerings were made, there is great difference amongst expositors, because it is said, In the day that Moses had fully set up the Tabernacle; so that it should seem to have been done the first month of the second year, because that was the time of setting up the Tabernacle, as appeareth, Exod. 40. but if so, how could the people be numbered, and all other things done hitherto related in this book, and Leviticus, and an end be made of offering these gifts, which lasted twelve dayes, and after this the Passeover kept upon the fourteenth day, as is said, Numb. 9. This is sometime resolved by Comestor, as I have already resolved it, upon Exod. 40. viz. that the Tabernacle was dedicated upon Scholast. histor. the first day, and then the Princes began to offer, immediately after which offerings ended, the Passeover followed. And as for other things related in Levit. and Numb. 1, 2, 3, 4, 5, 6. as coming between, and they were done the dayes following of the same month and in the second to the twentieth day, which was the time of their remove, chap. 10. 11. so that this cometh in here by way of capitulation, as belonging to another place, but hitherto omitted. And sometime he saith, that by the same day is meant the like day of another month, viz. of the second. To the first agreeth Lyranus and Tostatus, &c. But because it is said here, the Princes of the people that were numbered; intimating the numbering of them Lyranus. Tostatus. to have preceded this, and the wagons given are now divided amongst the families of the Levites according to their former distinction, chap. 4. implying, that those things were done before this, some stand for the second way of clearing this doubt, as Rickelius. But if any man not being satisfied with the former, shall flee to this of their offering the next month, it were better for him with Oleaster to say, Oleaster. that whilst the Tabernacle was setting up, it being a work of many dayes, the people were numbered, &c. and now it being fully finished, at the beginning of the second month these offerings were made. But if there be not a proteron hysteron here, there must needs be one granted, chap. 9. about the Passeover kept the 14 day of the next month. Wherefore it is best to hold to the first solution; and for the words objected, Princes of the people, that were numbered, &c. Tostatus answereth well, this might be so spoken, and yet the people not numbered before this, because Moses had Tostatus. set down the numbering before, though after in time, and so he mentioneth their numbering now, as by him set down before, although it were a thing done after. And it is most agreeable with reason, that the dedication of the tabernacle, which was at this time, should be immediately after the consecration and anointing: but of that mention was made, Levit. 8. 9, 10. and here it is expressly said, ver. 84. in the day of anointing this dedication was made, wherefore it must needs be before the numbering of the people, and divers other things in the history placed before this. Princes of Israel, heads of the house of their fathers, &c. offered. Here is no Vers. 2. Calvin. mention made, saith Calvin, of the peoples offerings, but onely of the princes, and therefore it is most probable that the people brought in their gifts to their princes, whereby they were enabled to offer each one thus largely, who, we cannot conceive otherwise, how they should have gotten together so great substance in gold and silver and other things. But Tostatus thinketh, that they offered them of their own cost. And they brought their offering before the Lord, six covered wagons, and 12 Vers. 3. oxen, a waggon for two of the princes, &c.] These offerings seem to have been brought voluntarily by consent of the Princes for the carrying of the Tabernacle and the instruments thereof; and Jonathan in his Targum saith, that Moses would not receive them, till that he was commanded by the Targum Jonathan. Lord, which is intimated vers. 4. the Lord bade Moses take them for the service of the tabernacle. The word translated covered wagons, is {αβγδ}, and the word {αβγδ} is put for a tortoise, Levit. 11. 29. being so called from the shell that covereth it; and these wagons being so called for the resemblance of a tortoise in their covering. Yet Cazkuni for {αβγδ} having {αβγδ} an army, rendereth it wagons of the army. Two Princes joined in Cazkuni. one waggon, thusbringing six amongst them all, saith R. Menahem, answering R. Menahem. to the six-fold blessing before going; and 12 oxen, answering to the number of the 12 Tribes. But that alluding to the blessings, is more curious then sound. Amongst ours there are divers allegorical expositions brought upon this: but that of Rabanus is best, applying it to the first Christians, who ministered of their substance to the Apostles and other Rabanus. Ministers of the Gospel to their support, as it were in wagons drawn by oxen, when they went about preaching the Gospel. For other particulars of the number of 6 and 12 in the same author, I pass them over, as too curious. Two Princes joining in a chariot, may well set forth the unity that should be amongst the faithful, and the princes devotion appearing herein above all others may be applied to teach, that principal men should be most forward in the duties of Gods service, and in promoting the same. Cazkuni saith, that these offerings were brought to make atonement for Cazkuni. the numbering of the people, as afterwards, when after a battle fought, Numb. 31. 49, 50. they had been numbered, and none were found missing, an offering was brought for an atonement for their souls. But here there was another reason of their offering, viz. for the dedication of the tabernacle. These 6 wagons, and 12 oxen Moses at the word of the Lord took, giving two and four oxen to the Levites of the family of Gershon, and V. 6, 7, 8, 9. four and eight oxen to the family of Merari, but none to the Kohathites, because they were to bear the Ark upon their shoulders, and not to carry it, or any of the things committed to them in wagons, against which ordinance 2 Sam. 6. when it was transgressed, see how severely it was punished in Uzzah. What need the Merarites had of more wagons, then the Gershonites, see Numb. 4. their carriages were the boards, pillars and bars of the tabernacle, but the Gershonites the curtains and hangings. In that the Kohathites, who were most preferred about the tabernacle, were put to most labour, for they carried all upon their shoulders, note, that the more highly advanced any are in the Church of God, the more they should labour in his work. And the Princes offered for the dedicating of the altar in the day that it was Vers. 10. anointed &c.] The word rendered dedicating, is {αβγδ}, by the Sept. rendered {αβγδ}, from whence is the latin encoenia, innovations, or initiations of new things to that use for which they were made with joy and solemnity. And not only the tabernacle and altar now, and afterwards the Temple built by Solomon, and restored after the captivity, and again 2 Chron. 7. Ezra 6. 16. 1 Machab. 4. 54. by Judas Macchabeus is said to have been dedicated, by this word; but also Davids own house, Psal. 30. the title whereof sheweth, that it was made at the dedication of his own house, and other mens houses, Deut. 20. 5. And the latins, saith Lorinus, say, that writings, images, tables, Lorinus. Suidas. the capitol, shields, auditories and the like are dedicated, {αβγδ}, as Suidas noteth, being nothing else, according to the common use of the word, but a feast, {αβγδ}, at which any new thing was made. And nabuchadnezzar is said to have dedicated the image that he had set up. Dan. 3. And this offering now made at the dedication of the altar, saith Sol. Jarchi, was properly made for that, being herein distinct from the other gifts, which were brought only for the carriage of the tabernacle and the implements thereof: they offered their offerings before the altar, that is, as they had presented their chariots and oxen before the door of the Tabernacle, so now they bring their other gifts, which God stirred up their hearts freely to offer in the dedicating of the altar, that afterwards all other sacrifices might be offered acceptably thereupon, but Moses received them not, but by the direction of the Lord, as is intimated, vers. 11. And the Lord said to Moses, they shall offer their offerings, &c. so Sol. Jarchi also, in speaking of which he hath these words, Moses received it not, till he was commanded by the mouth of the power: a like phrase to which is used Matth. 26. 64. It is likely, when he saw so many offerings more brought, he did nothing, till he knew the good pleasure of God, wherefore God directed him, teaching hereby, that in the worship and service of God, we must look for direction from his Word even in minute things, and not go upon our own heads. they shall offer their offerings each prince on his day. To show, how acceptable Vers. 11. these offerings were to the Lord, he appointeth them to be distinctly offered in 12 dayes, and each ones offerings, although they were the same, are written at large 12 times over. By the same things offered by every one of them, Rabanus not unaptly saith, was shewed, that the Rabanus. doctors of the Church in all times should propound the same doctrines of truth. He that offered his offering the first day was Naashon the son of Aminadab of Vers. 12. the tribe of Judah.] For the order of these Princes offerings, it was not according to the order of their numbering, Chap. 1. but according to the order of their placing about the Tabernacle. Chap. 2. beginning with those at the East, and so proceeding to the South, and then to the West, and lastly to the North. The Prince of the Tribe of Judah is the first, because as the Hebrews say, Judah followed Moses first through the read sea, and we may say, because Christ was to come of Judah, and the Kings his progenitors. And his offering was one silver charger, the weight 130 shekels, one silver Vers. 13. bowl of 70 shekels of the sanctuary, both of them were full of fine floure mingled with oil for a meat offering. One spoon of 10. shekels of gold full of incense, &c. The silver charger or dish, for so the same word {αβγδ}, Exod. 25. 29. is rendered, by some is taken for a vessel to put vinegar in, rendering it therefore acetabulum, as the vulgar latin: but this signifieth properly a small dish or saucer, and therefore agreeth not with the weight of this. Rabanus following that reading in his mystical applications, will have it Rabanus. broad below, and narrow at the top, as figuring out the time of the Law, when divine knowledge was but in a little measure coming forth as it were by drops, but the basin which is the next, to figure out the time of the Gospel, when all things were made manifest. But it is generally taken for a dish or charger, which is broad for meat to be laid into, and the basin for a vessel to contain drink. But here they are both described, as vessels to hold a meat-offerings of fine flower and oil. Junius rendereth it scutula, Iunius. a dish containing eight ounces, some patera a patendo. The Septuagint render it {αβγδ}, which word is used, Matth. 26. 23. for a dish containing meat: for the Lord using this word saith, He that dippeth his hand with me in the dish, shall betray me; whereby it is plain, that a charger or great dish is meant hereby, wherein meat was contained. For the next word {αβγδ}, a basin; the Septuagint render it phiala, a pot or cup with a wide mouth, out of which a man might drink enough: and so Cyril Alex. {αβγδ}. Cyril. alex. l. 10. de adorat. Junius rendereth it crater a goblet, Vatablus gutturnium, a kind of vessel with a narrow mouth, out of which the liquour cometh by drops; but how then could it have been filled with fine flower so easily? I refer the most general acception of the word for a bowl or pot, or vial, for both of such belonging to the Altar, it is spoken, Zach. 14. 20. the blood of the sacrifices being therein carried and powred upon the Altar, and {αβγδ} of which this word cometh, signifieth to sprinkle or to power out with sprinkling. For the shekel whereby they weighed; see Exod. 30. 13. and Numb. 3. 47. The next thing said here to be brought in Hebrew, {αβγδ}, is by the Septuagint rendered {αβγδ} a vessel for incense, by the vulgar latin mortariolum, by Junius acerra a cup or censer to hold frankincense, of which word see, Exod. 25. 29. Sol. Jarchi noteth, that frankincense was Sol. jarchi. properly for the golden altar, and never any was offered upon the brazen altar, that we read of, but at this time onely: but as oil, so frankincense was to be offered with every meat offering, Levit. 2. 1. Therefore here was nothing extraordinary done; but the Rabbin distinguisheth between the frankincense commonly offered, and this, saying, that this was Ketoreth, the making whereof is described, Exod. 30. 34. that Lebonah, a perfume, wherein happily the note may well hold. The weight of this piece is said to have been ten shekels, v. 8. this is explained, according to the shekel of the jonathan Targum. sanctuary; and Jonathan in his Targum saith, the weight of the silver shekels is meant, for those of gold, were not so much. One Kid of the Goats for a sin offering.] This was appointed to be a sinoffering Vers. 16. for a Ruler, Levit. 4. but in the case of some particular sin committed by him, as Cazkuni noteth, so that it was extraordinarily brought Cazkuni. here, because no particular person bringeth a voluntary sin-offering, but in the case before spoken of, and the incense brought, now was also extraordinary, because no particular person bringeth voluntary incense: so Cazkuni. For the mystery, that of Rabanus, cannot stand for the reason before alleged. Rupertus by the charger weighing 130. shekels, understandeth The Mystery. Rupertus. the faith in one God by 100. and of three Persons by thirty, having in it three times ten: by the vial of 70 shekels, the seven-fold graces of the spirit under the Gospel, and the perfect knowledge of the decalogue; because this number consisteth of 7 and 10. by the incense cup in the fashion of a mortar full of frankincense, the golden body of Christ full of pure prayers, which was beaten, as in a mortar for our sins; by the oil and fine flower, the spirit lying hide in the letter of the Law, &c. For I do not think any more worth the mentioning, because if place be given to allegorizing thus; there will be so many opinions, as there are heads. The onely thing as I take it, that may be allegorically gathered hence, is that, who so will offer acceptably to God, must not perform onely some parts of his worship, but present him with all duties, vessels full of fine flower and oil, frankincense, holocausts, sin-offerings, and peace-offerings; that is, prayers, and other duties of piety, mortification and alms, neither should they of succeeding ages become more defective, but equal their godly predecessors; as these Princes to the last, offered each one as the first had done in every thing. In the second day offered Nathaniel the son of Zuar, Prince of Issachar, &c.] Vers. 18. It is remarkable here, and in the Princes following, that each one is set forth by the title of a Prince, whereas Naasson that offered first is not; hereof Cazkuni giveth this reason, because he offered first, that he might not be puffed up, he is not so entitled, but the rest; because they submitted to offer after him, are thus graced. When the like offerings to those of the first Prince, offered by each one of the rest are at large registered unto v. 84. the whole both of vessels and sacrifices are summed up to show in what reckoning these offerings were with the Lord, to make these Princes V. 84, 85, 86, 87. exemplary to others in succeeding ages, that they might be stirred up to imitate their piety, in giving freely to the maintenance of Gods public service. And thus the Prophet foretelleth, that they shall bring gold and incense, and the flocks of Kedar, &c. Esa. 60. 6. 7. Revel. 21. 24. See the like, Nehem. 7. 70. Ezr. 2. 68. 1 Chron. 29. 6. 7. &c. That which any man doth in this kind shall not be forgotten, but certainly be put into a perpetual Register of God, and rewarded. And when Moses was gone into the Tabernacle of the congregation, &c. He heard the voice of one speaking to him from the mercy seat, &c. The Lord had Vers. 19. promised Moses to meet him in the most holy place, and to speak with him from the mercy seat, Exod. 25. 22. Wherefore the Tabernacle being now set up and dedicated, Moses for whom it was always free, although Aaron might not go in but once a year, Levit. 16. goeth in, and the Lord speaketh with him according to promise: and to put it out of doubt, that it was the Lord, who now spake: The Septuagint render it, he heard the voice of the Lord speaking; the Targum Jonathan, Of the spirit speaking, whereas after these words, of one speaking it is added, and he spake unto him. R. Menahem noteth, that the voice came from Heaven to the mercy seat, R. Menahem. and from thence to Moses. From this familiar collocution had between the Lord and Moses it is, that Numb. 12. 8. Moses is in this preferred before all other men. The place from whence the Lord spake is called, for the words there often uttered, Debir, the Oracle, 1 King. 6. 23. And in the free access of Moses to speak with the Lord there, Christ was notably figured out, by whom God now under the Gospel continually speaketh to us, as is noted, Heb. 1. 2. By Moses his going in to the most holy place where the Oracle was, to The mystery. Rabanus. speak with the Lord is mystically set forth, saith Rabanus, that the preachers of the word should diligently red and meditate upon the holy scriptures, which is their going to the oracle that so they may hear, what the Lord would have them teach the people. Gods speaking from the mercy seat shewed, that it is of grace and mercy that he speaketh unto man, since his fall, and sheweth unto him the way of truth. His speaking from between the Cherubins shewed, that he spake by his angels; and between the two Cherubins, that he speaketh by the two Testaments; and by the hand of Moses, to show that the law was added for transgressions for a time, by the hand of a mediator, till the promised seed should come. Gal. 3. 13. CHAP. VIII. WHen thou lightest the lamps, the seven lamps shall give light over Vers. 2. against the Candlestick, &c.] Here the Lord biddeth Moses to speak to Aaron to light the lamps being before prepared, Exod. 25. 37. and oil provided to burn in them continually, Exod. 27. 20. Levit. 24. 2. and Aaron and his sons appointed to this office of ordering them. But now the Lord setteth the time for their beginning to light them, and Aaron did so; and here again, the candlestick is said to have been made of beaten gold, and all according to the pattern by God shewed unto Moses; of all which see before, and of the mysteries, Exod. 25. 37. whereas seven lamps are spoken of, that must give light over against the candlestick, six of them were branches of the candlestick, and one upon the middle part or shaft thereof, towards which the meaning is, that all the rest must be set to burn. Thus Maimony saith, the six branches had their faces towards the middlemost Maimony. lamp,& that had the face towards the most holy place, and how their faces were turned towards the candlestick. Sol. Jarchi further expresseth, Sol. Jarchi. saying, that all six had their wikes turned towards the middlemost in the tops thereof. Take the Levites from among the children of Israel and cleanse Vers. 6. them.] Of the separating of the Levites to serve under Aaron and his sons about the Tabernacle it was spoken before, Chap. 3. But now as the Priests had been consecrated for their service, who were the chief of the Tribe of Levit. 8. Levi, so these are appointed to be consecrated also: whereas he saith, cleanse them, it is to be understood, that all the Lords people, when they came to the Sanctuary should be clean and holy: for the unclean were put out of the camp, Chap. 5. and none in their uncleanness might come to the sanctuary, Levit. 12. 13, 14, 15. 2 Chron. 23. 19. but such as were to minister there, must be cleansed in a special manner, to show, that the ministers of God above all others ought to be holy, and pure, as 2 Cor. 6. 4, 6. the Apostle speaking of himself and other apostles and teachers, saith, as the Ministers of God, by pureness, &c. Thus shalt thou do to them to cleanse them, sprinkle water of purifying upon Vers. 7. them, and let them shave all their flesh, and wash all their clothes. &c.] When Aaron and his sons were consecrated, they were washed and sprinkled with blood and oil, Exod. 29. Levit. 8. but no shaving is enjoined them, neither were they sprinkled with purifying water: but because the Levites were distinguished from the priests in their service, they were distinguished in their different consecration also, instead of shaving and sprinkling with water, they were sprinkled with blood and oil, and it was provided, that they should have no blemish upon their bodies, Levit. 21. 17. and the Priests had also other holy garments put upon them, their own being put off. For water of purifying. Hebr. here is, water of sin; so called, because it cleansed from sin such, as were sprinkled therewith: the Sept. have it water of purifying. It was by the consent of all the holy water prescribed Numb. 19. so that although the making of it was not set down, till after this, yet it was appointed to be made before, yea before the law of purifying uncleanness contracted from the dead, Numb. 6. because sprinkling with it is a rite to purify such, as are defiled by the dead. For the person appointed to sprinkle them, it was Moses, but for their shaving and washing, they did that themselves, or used the help of any other. But whereas they are bidden to shave off all the hairs of their flesh, Comestor will not have the hairs of their head and beard understood, but those Scholast. hist. upon their bodies onely, and privy parts, which is also intimated by the word flesh: the Sept. accordingly render it, all the hairs of their bodies: of shaving the hair, see before in the Nazarite polluted, chap. 6. and in the leper to be cleansed, Levit. 14. and of washing the garments, Exod. 19. 14. and what was mystically set forth hereby, viz. the cleansing away of sin both inwardly and outwardly, for which the Ministers of God should specially study and labour. And let them take a young bullock with his meat-offering, fine flower mingled Vers. 8. with oil, &c.] How much flower and oil made a meat-offering with a bullock, see Numb. 28. 12. viz. three tenth deals of fine flower, and what oil and frankincense with this, see upon Levit. 2. viz. of oil a log or half pint to each tenth deal, and of frankincense to the whole meat-offering an handful. The Levites sprinkling, shaving and washing was to sanctify their persons; these offerings to sanctify their service, saith Cazkuni. Here are two bullocks appointed to be offered for the Levites, one for a Cazkuni. burnt-offering, and another for a sin-offering, vers. 12. as the Priests had a bullock offered for them, Levit. 8. and instead of a bullock for a burnt-offering, a ram, and a ram of consecration. The sin-offering of the Levites here is as much as the sin-offering of the high Priest and his sons, and that was as much, as the sin-offering of the whole congregation, Levit. 4. for the Levites served for the whole congregation, being taken for the first born of them all. And thou shalt bring the Levites before the Lord, and the children of Israel shal Vers. 10. put their hands upon the Levites, &c.] In the verse before going Moses is bidden to assemble the whole congregation, so Levit. 8. 3, 4. it was done at the consecration of the Priests: whereas in this verse they are bidden to lay their hands upon the Levites, this, saith Cazkuni, is to be understood of the first-born in Israel, because the Levites were taken for them, and therefore every one of these laid his hands upon the Levite that was to serve for him. So that their laying on of their hands was a putting, as it were, of their service upon them, and an offering of them for an atonement for their souls, as vers. 17, 18. And so it is said vers. 11. that Aaron should offer them for an offering of the children of Israel; but for offer in Hebr. Vers. 11. here is, wave them for a wave-offering: and Tostatus thinketh, that Aaron did take up some of them and wave them, as a sacrifice appointed to be Tostatus. waved; but because his strength happily would not serve him so to do, it is rather to be held, that he only presented them and separated them, as vers. 14. from the rest of the people to be Gods ministers for them. But in that this word waving, is used for offering, Ainsworth noteth well, that Ainsworth. the troubles of Gods Ministers were aptly intimated hereby, 2 Cor. 4. 8. And they shall lay their hands upon the heads of the bullocks, &c.] That is, Vers. 12. Cazkuni. saith Cazkuni, upon each of these bullocks, first of the one for a sin-offering, and then upon the other for a burnt-offering; for in the Hebrew it is not heads, but the head of the bullocks: of this laying on of hands, see before Levit. 4. 15. And because the Levites were so many, that all could not come to lay their hands upon one bullock, it is to be conceived, as Oleaster hath it, that some of the principal of them did it in the name of the rest, as when the congregation had sinned, the Elders laid their hands upon the head of the bullock brought for a sin-offering, Levit. 4. 15. In that these sacrifices must be done for the Levites to make an atonement for them; we may see, how unworthy every man is to approach unto God, unless an atonement be first made for him by the sacrifice of Christs death: whereas it is said here to Moses, thou shalt offer, and thou shalt make an atonement, this is to be understood by the ministry of Aaron, for he did it, vers. 21. And thou shalt set the Levites before Aaron and his sons] That is, standing Vers. 13. as men of authority before the door of the Tabernacle to receive them, as offerings for the service of the Tabernacle, and a gift given to them, as Gods Priests, as vers. 19. and thou shalt cleanse them and offer them for an offering. Here their offering Vers. 15. is the third time repeated, first vers. 11. secondly, vers. 13. and thirdly here, respect being had in this; saith Sol. Jarchi, to the three families of Sol. Jarchi. the Levites, the Kohathites, Gershonites and Merarites. Here the reason of taking the Levites is yielded, viz. they were taken Vers. 16. 17, 18, 19. for all the first born, of which see before chap. 3. 12. and vers. 19. they are given to Aaron and his sons, as chap. 3. 9. Here is shewed, how all things were executed and done, according to Vers. 20, 21, 22. the former instructions both by Moses and Aaron, and all the congregation, and the Levites entering upon their office. For the mystery of all, Rabanus saith, that the Levites sprinkling did The Mystery. Rabanus. set forth the Ministers of the Gospel either being baptized, or sprinkled with the tears of repentance; their shaving, the cutting away in them of unlawful and superfluous cogitations, not the plucking of them out by the roots, for that cannot be in this life, but the suppressing and so cutting of them off as it were, that by overgrowing as hair, they deform not the soul; the washing of their clothes, the amending of their works, that they may be unblamable before God and men. Again, their offering of a bullock, Christs body born of the holy Patriarks and Prophets; by their offering of another bullock for sin, Christ our mediator and propitiation: or by the bullock for sin, our repentance for our evil deeds; and by the bullock for a burnt-offering, our thankfulness to God expressed by our good deeds. Their presenting before the tabernacle, the Ministers coming to the Apostolical doctrine; and before the whole congregation assembled, their having a good testimony, as fit for this service from many. The peoples laying their hands upon the Levites, their consent unto the Ministers doctrine, and practising it in their lives. The Levites laying of their hands upon the bullocks heads, the Ministers consecrating the beginning of their works by their own labours. The Levites being set before Aaron and his sons, the Ministers making of themselves conspicuous by their good life and doctrine above other men. From twenty five years old and upward they shall go in and wait upon the service Vers. 24. of the Tabernacle, &c.] For the difference of the Levites years here, and chap. 4. 3. see in that place. But for the age of 50, at which it is said, they shall serve no more, this is by the Hebrews expounded of serving by Vers. 25. Sol. Jarchi. Cazkuni. carrying the things of the tabernacle: for any other service by keeping watch about the tabernacle, singing, and keeping strangers off from the tabernacle they did still after the age of 50. and so vers. 26. it is said, they shall minister with their brethren to keep the charge, &c. wherefore Maimony Maimony. noteth, that this limitation of 50 held but during the time that the tabernacle was carried from place to place, and not in succeeding generations. But whereas he saith, that a Levite was not afterwards disallowable for blemishes, but onely in case that his voice failed him, and he could not sing, I see no reason for that addition of his, the law being expressly Levit. 21. 17. against the blemished Priest, but not the blemished Levite, so that not afterward only, but never were blemishes in the body things disabling a Levite to his service: of the Levites ceasing their service at 50. P. Martyr yeeldeth these reasons: 1. Because the Levites service required great strength for slaying of sacrifices and carriages. 2. Because if the old Levites should have continued in their service, till death, the younger coming on after would have been rude and ignorant of the rites wherein now they might be instructed by the old Levites still living. P. Mart. in 1 Sam. 1. For the difference before reconciled betwixt the age of the Levite entering here, viz. 25. and chap. 4. viz. 30. Tostatus taketh exception to it, saying, that the service of the Levites was easy to be learned, and Tostatus. therefore they needed not to enter at 25. to learn against 30, and if five years were needful for this, was not some time necessary also for those of 30. wherefore he delivereth this, as his opinion, that the Levites of 25. were here consecrated, that they might be ready at 30. to serve, at what time the Lord foresaw, that they should be still in the wilderness, and so not have any opportunity for a new consecration. But as this was foreseen, so the Lord foresaw, that they should be so much time in the wilderness, as to wear out all the Levites now consecrated, seeing their term for those of the longest continuance was but 25 years, and they continued in the wilderness 39 years after this, which being so, if by consecrating before their time he would provide against this, the children of eleven years old must have been consecrated at this time, or else the service must be performed fourteen years without consecrated Levites. Tostatus seeing this difficulty answereth, that God at his pleasure might employ unconsecrated Levites, these being worn out; but by this reason there was no need of consecrating now five years before the time, it being but the employing of unconsecrated Levites five years more or less. The best reconciling then is, that all the Levites males without respect of age were now consecrated, at 25. years they entred to wait upon this service, that is, they did help under others, who were the chief in doing the work, and at 30 they did the work, according to the phrase expressly used, Chap. 4. being now amongst the chief, and so continuing to fifty. CHAP. IX. HEre the Passeover is commanded to be kept the second time, the first Vers. 1. month of the second year after their coming out of Egypt upon the 14 day. The Lord giveth special direction to keep this passeover, as he did to keep the first, Exod. 12. because then he enjoined them onely to keep this passeover, when they should come into the land of Canaan, Exod. 12. 25. so that without a new particular command they had no warrant to keep it in the wilderness, neither did they keep it any more, till they came into the land of Canaan, when their keeping of the Passeover Jos. 5. 10. is first spoken of again. For the time, of keeping this passeover, it was before the numbering of the people, but after the dedication of the Numb. 1. 1. tabernacle immediately, as hath been touched, Chap. 7. although some think, that the dedication was after that numbering, and so after this Ainsworth. Passeover also, viz. in the second month of the second year; but this of the passeover is placed here, because of the passeover in the second month here spoken of also. But the particular denoting of the time of the dedication to be the same day, that the altar was anointed, overthroweth this opinion. If it be demanded, why the Lord would have the passeover now kept in the wilderness, and how they could do it according to the rites thereof, that is, eat it with unleavened bread, seeing they had no bread but Manna, and with sour herbs being in the wilderness, where none grew, and preparing the lambs and sacrifices requisite at the passeover? Levit. 23. 8. Numb. 28. 19. I answer, the first passeover was kept and eaten in hast, the people by reason of their hast to depart out of Egypt, not having time so advisedly to consider thereof, wherefore God would have it now again celebrated, when they had nothing else to intend, and in the midst of other great solemnities, that the benefit of which it served to put them in mind, might ever be the better remembered. And although they had not of their own wherewithal to make leavened bread, yet they were not now far from Madian, and so might get a supply from thence: but happily, as Tostatus hath it, they keep not the Passeover with eating unleavened Tostatus. bread seven dayes, but onely at the time of eating the paschal lamb: yet that which followeth, verse. 3. ye shall keep it according to all the rites, sheweth, that nothing prescribed in Exod. 12. was omitted, God that commanded it now to bee kept thus, doubtless directed them where they should bee supplied with all necessaries for the purpose and of cattle they had no want, seeing they came with their cattle out of Egypt. For the rites and mysteries of the Passeover, see before, Exodus 12. And there were certain men, who were defiled by the dead body of a man, that they Vers. 6. could not keep the Passeover on that day, &c.] Men being defiled by the dead were unclean 7 dayes, and in all this time they might not come to the sanctuary, nor eat of the holy things: wherefore some being at this time thus defiled, come to Moses to declare their case unto him, that from him they might have direction about their keeping of the Passeover. In the celebration of the Passeover the first time in Egypt, there was no such difference between the clean and the unclean, but all ate the Passeover alike; but now the sanctuary being set up, and divers laws made to define the unclean, and to bar them from eating of the holy things, the case was not like that it had been before the making of these laws, and the unclean could not eat the Passeover, being as it is called, an offering of the Lord, vers. 7. We are defiled by the dead body of a man, why are we kept back that we may not Vers. 7. offer the offering of the Lord in the season thereof, &c.] For dead body, Hebr. 10. {αβγδ} soul: see the like, Levit. 19. 28. The offering of the Lord; the Passeover is thus called, and Exod. 12. 27. because it was killed at Gods command, as other scarifices, and that Religion to the honour of God, and it was accompanied with many sacrifices and oblations all the 7 dayes thereof, Levit. 23. 8. Numb. 28. 19. Why are we kept back? the Septuagint, shall we be deprived? the Hebrew word may be rendered, are we defrauded or diminished? This Tostatus expoundeth as a complaining, as if they were injured, seeing they could not avoid this desilement, or happily they were Tostatus. defiled by doing a duty of charity in burying the dead. But there is no necessity of expounding it thus, but rather of their pious seeking to Moses for a remedy in this case; as if they had said, what shall we do now that by reason of our unlceannesse we cannot keep the Passeover, for the keeping of which, by every one the Lord hath made a most strict Law, without transgresling another Law made against the approaching or eating Lorinus. of the holy things by the unclean? To this effect also Lorinus, saying, that the word signifieth not a defrauding by injury, but simply a wanting or being destitute of a thing, as Pagninus noteth, as the word frustrating is used, Gen. 48. 5. They came to inquire thus, saith Calvin, out of an holy solicitude. And Moses said, stand still, and I will inquire, what, What the Lord will say Vers. 8. concerning you.] Although Moses were a great Law-giver, yet his modesty was such, that having yet no special direction from God in this case, he would not without him determine any thing, neither was he ashamed to make known that he must inquire, before he could answer; wherefore jonath. called. paraph. the Judges of the Sanedrim, saith Jonathan, should not be ashamed to ask concerning the judgement, which is too hard for them. Neither should any ashamed of their ignorance in any particular determine about it, till they be better informed, but when they know not, confess it, and endeavour to learn. For Moses his going to know of the Lord, it was into the most holy place, and there by prayer desiring the Lord to inform him, his face being towards the mercy seat. And the Lord spake to Moses saying, speak to the children of Israel; if any of you be unclean by the dead, or be in a long journey, yet he shall keep the Passeover Vers. 9. 10. to the Lord, upon the fourteenth day of the second month, &c.] Upon occasion of this inquiry about these men, a general Law is here made; but by one Vers. 11. kind of uncleanness here name, all others like unto this are to be understood, as that of a menstruous woman, and of issues, which uncleannesses lasted 7 dayes: for who so was unclean by any of these might not eat the Passeover then, but in the second month; but in case of other uncleannesses, which lasted but till the evening, he might then wash and be clean, and eat: So Maimony, and if it were the 7 day of the unclean by the dead, Maimony in Corban pesach. c. 6. when the Passeover began, although it were the last of their cleansing, yet they were put off to the next month, because it is taught by tradition, that these men were now upon their 7 day, and yet were put back, as unclean still. Touching a long journey Maimony also saith, it is 15 miles from Jerusalem, or 15 miles from the camp; so that if any man were 15 miles off the fourteenth day of the first month at the sun rising, he might not eat the Passeover that month, but the next, if he were less then 15 miles off, he might easily come to the city by noon, and so might prepare to eat. The Septuagint for a long journey, have a far country far from you, or in your generations; whereupon some have thought, that such onely are meant, as be out of the land at the time of the first Passeover: but this is justly refuted by Tostatus, because some parts within the land were further from Jerusalem, then some parts without. Wherefore although these Tostatus. words you, and your generations be placed after these, a journey far off, yet they are to be expounded with these; If any man, that is, any man of you, or of your generations, as in one new translation. For the next time of keeping the Passeover, the 14 day of the second month: Maimony hath divers observations. 1. Men are not put off to this second Passeover for Maimony in Biath. Hamikdash. c. 4. uncleanness, if at the first time in the first month, the greatest part or half the Congregation be unclean, or if the Priests be unclean, who should offer the sacrifices; or if the ministering vessels be unclean: for in any of these cases all keep the Passeover together both clean and unclean, because the Passeover putteth away uncleanness, and by the coming on thereof they are counted all as clean: for we have been taught by word of mouth, that it is the uncleanness of some particular persons onely, that giveth occasion to them of a delay, and so of a Passeover in the second month, and not of the whole Congregation, or the greatest part thereof: and the same Law is for every Oblation that hath the time appointed, it putteth away uncleanness, as doth the Passeover. But this may well be counted one of their traditions overthrowing the Law of God, because if the Passeover did put away uncleanness in more, it must needs put it away much more in fewer; and if not, but for these few there must be a second Passeover, to which they must be put off, lest that which is holy be defiled by them; much more must there be a second Passeover for more, and they put off to it. The second observation of Maimony is, that there is much difference between the first and the second Passeover here appointed. In keeping the first, they must have no leaven in their houses, they might not carry any of it out of the house, they must use the hymn appointed, bring the feast-offering, Deuteronomy 16. 2. Take the lamb upon the tenth day, strike the blood upon the door-posts of their houses, eat it in hast, and in uncleanness, if the most part of the Church were unclean: but in keeping the second, they might have leaven in their houses, they might carry it out, they were not bound to use the hymn, &c. Neither might it be kept in uncleanness, and the reason yielded of all this is, because although it be said, vers. 12. According to all the ordinances of the Passeover they shall keep it. Yet there being an enumeration of the particulars, to which they were now tied, as being the most substantial, it is to be understood, that those were the all meant, and that they were at liberty for the rest. But I think rather, that some being mentioned, and then it being added, according to all the ordinances, all the rest not mentioned are employed also. The third observation of Maimony is, that Hezekiah kept the Passeover, 2 Chron. 30 v. 17. many that were unclean being permitted to keep it, which sheweth, that it might be kept in uncleanness, when very many were unclean, and not some few particulars onely. And whereas this argument is easily taken away, for that Hezekiah is said to have prayed for the people that were in uncleanness, and so kept not the Passeover according to the law: Vers. 12. for hereby it appeareth, that to keep it in uncleanness, when very many are unclean, is against the Law, and needeth pardon: he saith, he made an intercalation of the dayes at such time, as he ought not, viz. In the month Adar, or February, and not in Nisan or March, to which the wise men would not consent; and this was the thing, for which he craved pardon as herein swerving from the Law. But in the history there is no mention made of any, but the first and second month, because the Passeover, for uncleanness could not be kept the first month, it was put off to the second according to this Law, and not for any error about the month, but for the uncleanness of the people, at that time it was that Hezekiah prayed. Moreover, it is said, 2 Chron. 30. 3. They could not keep the Passeover at that time, because many of the Priests were not sanctified, which proveth against his first note, that the uncleanness of the Priests hindereth the keeping of the Passeover, the first month. Lastly, Maimony noteth, that if the most part of the Church have running issues, and the lesser part be unclean by the dead, there is no Passeover kept; not the first, because the lesser part cannot keep it without the greater, which is disabled by their issues: nor the second, because there is no second Passeover kept, when the first hath not been kept by the greater part; but I have dwelled too long upon these vain and unsavoury Traditions of the rabbis, and therefore spare to writ more. But the man that is clean, and is not in journey, and forbeareth to keep the Vers. 13. Passeover, that soul shall be cut off, &c.] For the age at which the Passeover must be kept under the pain here spoken of, the rabbis say, it was thirteen yeares; and for neglecting the Passeover the first time, even out of these cases this punishment was not inflicted if they kept it the second time; but then whether it were neglected upon presumption or ignorance, this penalty held, if it were presumptuously neglected the first time, but not if ignorantly; or if a man were necessary hindered from keeping it the second time of cutting off; see Levit. 20. 2. &c. And the same Law is for the Proselyte as well as for the Israelite. He that is of another Vers. 14. Nation, but dwelling amongst the Israelite and embracing the faith, if it were between the first and the second time of the Passeover, is bound at the second to keep it; and so is a child becoming full thirteen yeares old between these two times, which the Hebrewes call Barmitsuah, a son of the commandement. Comestor here moveth a question, what Scholast. histor. if a man that was unclean, or in a journey the first time, bee likewise hindered the second time? and answereth, he must then either keep it in the third month, or be excused for that year, which last is most probable, although Augustine, Rabanus, Tostatus, &c. make the same answer with Comestor. For seeing Moses durst not appoint the second month without special direction from God, how shall any other man dare to appoint the third. For the mystery, Cyril Alex. will have uncleanness by their dead to figure The Mystery. Cyril. Alex. 17. de ador. out uncleanness by the dead works of sin, and in special the foul sin of the Jews committed in crucifying our Lord Christ, for which they could not come to him the true passeover at the first time, but shall the second towards the end of the world, and by those in a far journey other unbelievers in the world, that have not yet embraced the faith; and heretics, who also shall one day partake of the same grace of being converted and brought into the true Church. For that of the Jews he bringeth Hos. 3. 5. Rom. 11. 26. Thus also Isidor, Rabanus, Procopius and Beda. And it is noted, that over the word {αβγδ}, afar, there are divers points implying a mystery herein. And on the day, that the tabernacle was reared up, the cloud covered it, and at Vers. 15. even there was upon it as the appearance of fire. Here is a repetition of that which was said, Exod. 40. 34, 38. because it was so remarkable, that God should thus from time to time so long show a visible sign of his presence over the holy place, and but briefly spoken of there, the same is here again resumed and enlarged, as worthy most serious consideration, and the rather it is repeated here, because the time now drew nigh of putting in practise that which was here related, viz. their removing at the taking up of the cloud, for it was now the second month, the 14 day, and upon the 20 day the cloud was taken up, Chap. 10. 11. at what time they removed. At the command of the Lord the children of Israel journeyed, &c. Hebr. at the Vers. 18. mouth of the Lord: for the cloud was as the mouth of the Lord, he speaking to them, as it were, hereby to journey or to pitch: and therefore we red of the words of his signs, Psal. 105. 27. and yet he spake not thus only unto them, but sometimes by word of mouth, as Deut. 1. 6, 7. and Chap. 2. 3, 4. they kept the charge of the Lord] Heb. observed the observation of the Lord. Vers. 19. Either watching and warding about the Tabernacle continually night and day, to see when the cloud removed, or tending upon the service of the tabernacle when it restend. at the commandment of the Lord by the hand of Moses] This is so spoken, Vers. 23. because the Lord took order for all things by the mediation of Moses, and therefore he is said to have lead them by the hand of Moses, Psalm 77. 20. Esay 63. 12. and in special Moses used a form of prayer always at the rising up and pitching of the Ark, Numb. 10. 35, 36. Of the mystical signification of the cloud and fire, see Exod. 13. 21. CHAP. X. MAke thee two Trumpets of silver, of a whole piece shalt thou make them, Vers. 2. that thou mayst use them for the calling of the assembly, and for the journeying of the camps.] A Trumpet before, Levit. 23. 24. was called {αβγδ}, denoting one made of horn, or a cornet; but here they are called {αβγδ}, denoting those, that were made of metal. The use of those was for feasts and new moons, of these for the assembling of the people, and to signify the removing of the camps, to sound to war, and in festival times also, as vers. 9, 10. of silver these trumpets must be made, because this was the purest metal, and fittest for sound, and for the signification, as by and by shall be shewed. But why doth the Lord command onely two to be made? Answ. Not because it should be unlawful to make more; for afterwards, 2 Chron. 5. 12. there were 120 Priests sounding with trumpets, whereupon Maimony Maimony. noteth, that there might never be at Gods public worship fewer, then two trumpets, nor more then 120. Two were enough for the uses here spoken of, and at this time there were but two priests to sound with them, for Aaron had now but two sons, who are appointed to blow with them, vers. 8. afterwards, the number of Priests, increasing, the number of trumpets increased also. And the Lord appointed but two, that he might not prevent the liberality of the people, who might at their own good will give more, as the Princes added to the number of the vessels of the Sanctuary, Numb. 7. For the use of these trumpets, when they blew with both, all the congregation Vers. 3, 4, 5, v. 6, was to assemble; when with one, the Princes: when they blew an alarum, the camps on the east were to set forward; when they blew an alarum the second time, the camps on the south side were to set forward; also when they went to war in their land against their enemies, they were Vers. 9. to blow an alarum, and so they should be remembered before the Lord, and be saved; also in all solemn assemblies, dayes of gladness and new Moons Ver. 10. Vers. 8. they were to blow with them over their sacrifices for a memorial; and the sons of Aaron, the Priests were appointed to blow them. Josephus saith, Joseph. lib. 3. Antiqu. c. 11. that these trumpets were somewhat thicker then a pipe, of little more, then a cubit long, no broader on the top, then for one to set his mouth to and blow, and at the nether end like a bell. The calling of the assembly by these trumpets was to the worship and service of God, and to hear Sermons, the assembling of the Princes was to consult about domestical affairs. And as here the marching of the camps on the east and south side are expressly spoken of, so he saith, there was likewise a third and a fourth The Sept. expresseth the third and the fourth also. blowing, for the marching on of the camps on the north and west, and that when both the trumpets were blown for removing, the people first assembled, and then after the first blowing the east camps went forward, &c. six tribes going before the ark, and six following, and the Priests and Levites about it. And Tostatus noteth, that in some copies both are joined Tostatus. together, to assemble and to go forward, which was necessary, that they might be called from other acts, about which they might haply be dispersed, and to be directed in their way. But in the Hebrew it is only to go forward, and the clouds moving before them was direct ion enough for the way, so that they needed not to be called together first for this, but only make hast to their standards, if they were dispersed, that they might go forward in order at the sign given by the trumpet. For the difference of blowing to assemble the people and to remove, Vers. 5. Tostatus saith, that the blowing to assemble the people was in one continued tone, without any variation by rising and falling, and shorter, but to remove longer, the sound sometime rising and sometime falling, wherefore the sounding an alarum is rendered in the vulgar latin a longer and a broken sound, as the word {αβγδ} here used signifieth; see this word used not only for a sound of trumpets, but also of voices by shouting, Numb. 2. 21. Ezra 3. 11, 12. Jer. 20. 16. For the use of the trumpets in sounding to the wars, the Hebrewes say, Vers. 9. that by the distress of wars, all other distresses are meant also, so that if there were famine or pestilence, they were to sound an alarum, that they might be had in remembrance before the Lord, and with the sounding of Maimony treatise of fasts, c. 1. trumpets they were to join crying to the Lord in a penitent manner for mercy, never ceasing till they were delivered. And this is confirmed, Joel 2. 15, 17. where to fasting they are called by the blowing of trumpets, and the Priests are bidden to weep and cry for mercy: but they did not cry in prayer and fasting, and with blowing trumpets day after day, but the second day and the fifth of every week, till mercy was shewed: of blowing the trumpets in war, and crying out, see 2 Chron. 13. 14, 15. The first time that these trumpets were used in war, was against the Midianites, Numb. 31. 6. whensoever the trumpets were blown, it was for mercy, saith R. Menahem, R. Menahem. Numb. 10. 36. for they being blown to assemble the people, that prayer was used, Return( O Lord) to the ten thousands of Israel: and to remove or to the war, that prayer, Arise( O Lord) and let thine enemies be scattered, &c. And the same continued sound without elevation or depression was fittest for peace, and the other for war to excite unto it. For in your land, the vulgar latin hath, when ye shall go out of your land to war; and for this standeth Tostatus, Tostatus. saying, that the other is also implyed: but the Hebr. is, in your land, it being meant not only of the wars, that they were to make in the land against the Canaanites, but also when they should be possessed of it, and just occasion was given by their enemies, they might go out to war, as the sacred history sheweth, that they often did afterwards: whether the Priests might do any thing else, but blow the trumpets in wars, is not here said; but Deut. 20. 1. they are appointed also to encourage the people to fight, and 1 Sam. 4. 4. they carry the Ark into the battle, and Judas Machabeus and his brethren being Priests, when necessity required, took up arms and fought as Captains of armies. And accordingly by the Canons 1 Machab. 3. 4. 5. 7, &c. of the Church, Ministers of the Gospel have been allowed in time of great necessity to fight against the enemy in a just war, but not otherwise. But the common weapons of Ministers are, as Ambrose hath it, and after him Gregory, preces& lachrymae, praying and weeping. What a just war is, Ambros. in Epist. Gregor. we may gather partly here, when the enemy oppresseth, and from the practise of the servants of God in divers other cases. Numb. 21. 22. the Israelites fought against the Amorites, for unjustly denying them a passage. 2 Sam. 2. David warred against Ishbosheth for the Kingdom given him by God. 2 Sam. 8. 5. He fought against and slue the Syrians for coming to help Hadadezer, the King of Sobah. 2 Sam. 10. he fought against the King of Ammon for abusing his messengers, and Chap. 20. against Seba for soliciting his subjects to revolt unto him. 2 King. 4. 3. Joram fought against the King of Moab for denying him tribute, and Jehoshaphat helped him. judge. 20. the other tribes fought against Benjamin to punish a most shameful rape. Gen. 14. Abraham fought to rescue Lot. Deut. 13. God commandeth, that such as fall to idolatry, should be fought against and destroyed. Hereupon Lyranns and Tostatus reckon up 12 causes of Lyranus Tostatus. Vers. 10. just war, but others reduce them to fewer. For their day of gladness and solemn dayes, and the new Moons] What the solemn feast dayes were, is shewed Levit. 23, and the new moons, Numb. 28. 11. At these times sacrifices being solemnly offered, they stood to blow over them with trumpets and cornets, and made other music in praising God with Psalteries, harps, cymbals, flutes, and timbrels, and singing with voices, Psal. 81. 3, 4. Psal. 149. 3. the practise whereof we may see 2 Chron. 29. 25, 26, &c. and that although at the first the Priests only sounded with trumpets alone, yet afterwards by the Prophet David and other Prophets, according to the will of the Lord these additions were made, and the Levites were set to sing and play with instruments, as the Priests sounded; of which institution it is spoken largely, 1 Chron. 16. 5, 6, 7, &c. and the form of praising God is set down, which was to be used from time to time, the first part taken out of Psalm 105. to vers. 23. and from thence to vers. 34. out of Psalm 96. the 34 verse: out of Psal. 107. 118. 136. the 35 verse; out of Psal. 118. 25. Psal. 106. 47, 48. And this song they continued singing and playing upon instruments of music, till the sacrifice ended. Thus they did upon their festivals, and 2 Chron. 29. 28. thus upon their dayes of gladness, that is, other dayes of rejoicing upon occasion of some great good befalling them, either of blessing, or of deliverance Ainsworth. from danger; as when the Ark was brought into the temple of Solomon, 2 Chron. 5. 12. when that temple was dedicated, 2 Chron. 7. 6. at the return out of captivity, Ezra 3. 10, 11. and at the dedication of the wall of Jerusalem, Neh. 12. 27. Baal Hatturim by their day of gladness, understandeth their Sabbath day. For the number of singers, &c. Maimony saith, that there might not be Baal Hatturim. Maimony. in Clehamiadash, ch. 3. fewer then 12 Levites standing upon a stage to sing over the sacrifices daily, and these to sing onely and not to play, of Psalteries there might not be fewer then two, nor more then 6. of pipes or flutes, not fewer then 12. of Trumpets not fewer then two, nor more then 120. of harps not fewer then 9. and as many more as they would, of Cymbals one onely. And this singing and music was made over all the burnt-offerings and peace-offerings appointed at solemn times, but not at the voluntary sacrifices of the congregation, and the time of beginning was, when the drink-offering was powred on, thus also Cazkuni. But then by the voluntary offerings of the congregation, must be understood the offerings of particular persons, or else that observation of having no music then is false, as may appear by the instances of voluntary offerings formerly brought upon their dayes of gladness. Some by dayes of gladness, understand any times of solemn feasting, Oleaster. which because they were not without sacrifices, the trumpets were then blown. And by this blowing of trumpets they were put in mind, whether in war, or removings or feastings that God was amongst them, and so were filled with more confidence and comfort; and yet for his presence sake were restrained from excess. For the mystery of the trumpets, hereby as all agree, the preaching of The mystery. the word of God was set forth; for the Prophet is bidden to lift up his voice as a trumpet, and prophesying is by Saint Paul compared to the Esa. 58. 1. 1 Cor. 14. 8. sounding of a trumpet. Two trumpets shewed two parts of the word preached, the Old and New Testament: so Rabanus, and Berchorius, and the Rabanus. Berchorius in Moral. appointing of the Priests to blow them, the preaching of the Prophets and Apostles, and other Ministers of the Word: they were made of silver to show, that the pure word onely should be preached, and that not in obscurity, but plainly to the edification of the hearers; of one whole piece of beaten work, to show that the Preachers of the Word must bear the beating of tribulations, as of hammers; and as Ainsworth hath it, labour Ainsworth. and study greatly to preach the Word, and in Prayer. The fourfold uses of these trumpets. 1 To call an assembly. 2 To march on. 3 Over Act. 6. 4. the sacrifices. 4 To the warres, shewed, saith Berchorius, the four ends of preaching. 1 To call men to the faith. 2 To show the way, and to stir up to go on towards the heavenly Canaan. 3 To bring joy, as it were by feasting. 4 To excite by a spiritual warfare against vices. And whereas one called the Princes together, but two all the people: this shewed that great persons should be most forward about the service of God, and to all good offices, being herein examples to others; or that the people must have much preaching and inculcating of the Word, because they are dull in understanding. Ferus will have the making of the trumpets of silver to set forth the purity of the Preachers life, and their working with the hammer, their patience, the blowing with one to call the Princes their unity, and with two for the people, the divers teaching of them, as their necessities require, and their blowing sometimes with a single sound, and sometime with a broken, preaching in doctrine without such elevation of the voice, and in reproving, exhorting, &c. with more earnestness. And without these trumpets of preaching thus, men will not be brought into order. And therefore it is no marvel, saith he, that many by preaching do so little good, seeing they know not how to blow, they being no Priests appointed by God, but running before they are sent, &c. Rickelius, besides the two testaments set forth by the two trumpets, understandeth Rickelius. also the severity of God against sin to terrify, and his mercy to the repentant to comfort, the milk for babes, and the strong meat for men; the literal and spiritual sense of the word, and the miseries of this life, and the blessedness of that which is to come, that must be set forth in preaching: whereas the Trumpets being blown, God promiseth to have them in remembrance; this shewed the presence of God by his spirit to sound to the hearts of the hearers, when the word soundeth in the ear: of the Lords blowing the Trumpet, see Zachariah, 9. 14. The twentieth day of the second month of the second year, the cloud was taken up, &c.] This was the second year of their coming out of Egypt, so Vers. 11. that they had now stayed about mount Sinai a whole year wanting ten dayes; compare Exod. 19. 1. and ch. 40. The taking up of the cloud Tostatus. from the Tabernacle was a sign that they should remove, Numb. 9. 17. but Deut. 1. 6. it is said, that God also spake to them to remove at this time. Rabanus saith, that the time of their abode here, was a year and four dayes, Cornelius à lapide, a year wanting thirteen dayes. Oleaster a Rabanus. year, but it is plain that it was a year wanting ten dayes, whereas it is alleged to confirm that of a year wanting 13 dayes, that the same day mentioned, Exod. 19. 1. may better be understood, the day of the same number with the month, which was the third, and therefore not the first, but the third day of the month; this is more forced, and to understand the day when the month began, that is, the first day, more genuine. Their staying so long in the place, saith Ferus, might seem tedious, but it was necessary for their instruction; so we must stay long about the mountain of God, that we may be well grounded in knowledge and grace. Their journeys in general were three. First from Egypt to this mount. Secondly to Jordan. Thirdly to Canaan, setting forth our three profections. 1 From corruption to grace, in which there is much trouble. 2 Our perseverance to death, wherein there is much difficulty also. 3 To heaven, whither we shall assuredly come, if wee prevail in the two former. And the children of Israel took their journeys out of the wilderness of Sinai, Vers. 12. and the cloud restend in the wilderness of Paran, &c.] By the history here following it appeareth, that Paran was not the first place to which they came, when they removed from mount Sinai; but first Taberah, ch. 11. 3. or Kibrothchattaavah, v. 34. Secondly, Hazeroth, v. 35. and then Paran, chap. 12. 16. And chap. 33. where Moses summeth up all the journeys of the children of Israel, he maketh no mention of Paran, but saith from Hazeroth they went to Rithmah, v. 18. And yet Paran is spoken of again as a famous place for Gods glory shewed there, Deut. 33. 2. and Deut. 1. 1. For the reconciling of these differences, it is to be understood, that Paran was a very great wilderness, and so this was the general name of the place to which they came, when they removed from Sinai, wherein Kibroth-Hattaavath and Hazeroth were contained, and divers other mansions; a larger tract of ground went under this general name Paran, and yet more properly that part, to which they came after they passed from Kibroth-Hattaavah, and Hazeroth, was called Paran; and herein were all the 18 mansions, saith Jerom, commemorated, Numb. 33. till they came at Kadesh-Barnea, Rithma, Rimmon, Parez, Libnah, Rissa, &c. v. 18, 19, 20, &c. Hieron. epist. ad Fabiolam. to v. 36. so likewise Tostatus. The next place that they came to rest at was Paran, as is here said, but within the limits of Paran were these two Tostatus. other places, but because little stay was made here, they are not spoken of as mansions at the first, but afterwards they are name, and from the second of them their remove is said to have been to Paran, chap. 12. 16. that is, to Paran so more properly called. And whereas chap. 33. 18. Rithmah is put for Paran, it is to be understood, that it was a particular part of this wilderness, so that both are true, from Hazeroth they removed to Paran; and from Hazeroth to Rithmah, for they are both one; Paran the whole, and Rithmah the part. Antonius Guevara speaketh also to the Anton. Guevara in Habac. 3. 3. same effect, that having made short stays in Kibroth Hattaavah and Hazeroth, not spoken of therefore at the first, they came to Paran, which extended even to Kadesh, the South limit of the land of Canaan, and hither they came from Sinai in 3. daies, it being from Sinai to Kadesh 11 dayes journey. Moreover he saith, that there was a city in the borders of this wilderness called Paran, nigh mount Seir; and lastly, that there was a mountain called so, but it was mount Seir, and had this name of Paran, because it joined unto it: of which red Deut. 33. 15. Habac. 3. 3. Adricomius saith, that Paran was a most large wilderness without Adricomius. way and without water, containing a journey of 11 dayes betwixt Sinai and Kadesh Barnea, being all dry and barren, and not inhabited, so that neither house nor cottage, nor beast nor fowl is to be seen there, nor three nor green thing, but rocks and stony mountains most high and rough, of a mixed read and black colour, craggy and broken, and burnt with the heat of the sun, so that it shining, the stones here shine, as if they were anointed with oil, bringing horror, and representing death in the very beholding. Moreover here are deep sands, which being he't with the heat of the sun, make the passage intolerably hot, and laboursome. And in this Wilderness wandered the people of Israel 38 years, none being infirmated or made sore hereby, neither did their shoes or apparel tear, but waxed upon their little ones, as their bodies waxed greater, there being all this time no defect of Manna or water, nor of the cloud or fire to protect and enlighten them. Thus he, who also saith, that Paran is sometimes taken for the first part of the desert of Arabia near Mount Sinai, and sometime for the furthest towards the land of promise, and that the same is sometimes called Sin, and sometime Sinai. And they first took their journey according to the commandement of the Lord Vers. 13. by the hand of Moses.] Besides the sign given by the clouds removing, and the trumpets sounding, they were spoken to Moses, whom the Lord commanded to make this remove, as is shewed Deut. 1. 6. and they heard Moses praying, Arise( Lord) and let thine enemies be scattered, &c. vers. 35. so we must be moved from time to time, saith Ferus, by the Word of God, in going towards our country Heaven, even against the dictate of natural reason, or else we shall labour in vain. In the first place went the standard of the children of Judah, &c.] With Judah Ver. 14, 15, 16. were joined Issachar and Zebulun with their captains, of which see before chap. 2. 2, 3, 4, &c. Judah with a Lion in his standard figuring Christ goeth first, and leadeth all the rest of the tribes against the Canaanites, to show, that all victory cometh to us against our spiritual enemies under Christ. He is our Captain and Leader, and his Apostles; Judaei, having their name from Judah; wherefore we must take heed, that we follow them. In the order of the proceeding of the children of Israel, it is observable, that Judah signifying praise or confession, goeth first; then Reuben, the seeing of a son. 3. Ephraim, fruitfulness. 4. Dan, judgement: For hereby, as Ferus noteth, was shewed, that first Christ is confessed, his Gospel being Ferus. published. 2. By faith he is seen and believed in. 3. fruitfulness in good works followeth. 4. Humility in the consideration of Gods judgments in all that will come to the land of promise. They move now in order, but in coming out of Egypt all together; to show, that in turning to God we must make all hast, and not stay one for another; but in the Church order must be kept, neither must one come into the place or office of another: for so that we be in the Army, it mattereth not whether we be first or last, because the poor widow is as well accepted, as the most abounding in wealth. 2. The last follow the first, to show, that the people should follow their leaders, the Ministers of Gods Word; for follow me, saith S. Paul, as I follow Christ. 3. They on the 1 Cor. 11. 1. east move first, then on the south, &c. as the same moveth, to show, that we must have respect in our motions to the Son of righteousness, to walk as he did. 4. The Ark was carried in the midst, to show the care, that ought to be in us of religion in the chief place, and that we should not seek the world chiefly, and neglect it in comparison, for this is, as it were, a leaving of it behind, when it should be in the midst, as most regarded. And the tabernacle was taken down, and the sons of Gershon and the sons of Vers. 17. Merari set forward in bearing the Tabernacle.] In what order, and how the tabernacle was taken down and carried by the Levites, see before, Chap. 4. 5, &c. and chap. 7. 5, 6, &c. This taking of it down and often removing it, shewed the instability and taking away afterwards of the ceremonial law. The Mystery. Heb. 12. 27. the unsettled estate of Gods people, whilst they are in the pilgrimage of this world, and the removing of Gods grace from one people Ainsworth. to another, from the Jew to the gentle, spoken of Matth. 21. 33. so Ainsworth. But for the history, here may seem to be a difference from chap. 2. 17. where the Levites are appointed to go in the midst of the host, six tribes going before, and six following after; but now the Gershonites and Merarites are said to go next to the three tribes, and after the next three the Kohathites another family of the Levites. This is reconciled well by Cajetan, Cajetan. thus, Moses in appointing the order of the Levites going on, chap. 2. speaketh only in general of them, that they shall go after six tribes in the midst of the army, the other six following, not meaning, that all of them should go in that order, but the Kohathites bearing the Ark and the most holy things, but the Gershonites and Merarites before them after the first three tribes, that they might set up the Tabernacle against the coming of the Kohathites to place the most holy things in it, as vers. 21. And this was left to this place to be further explained, being before passed over, and the general only mentioned. Tostatus, Munster, pelican, &c. hold, Tostatus. Munsterus. Pellicanus. that all the Levites went in the midst after six tribes, as was appointed, chap. 2. and whereas the Gershonites and Merarites are spoken of, as going next the first three tribes, this was by anticipation; but it is plain by vers. 21. that they went before the Kohathites a good distance, because they set up the tabernacle against these came. But whereas the Kohathites bearing the Ark are said to have gone in the midst, how is the Ark said vers. 33. to have been carried before all the host these three dayes. Vers. 33. R. Solomon. Lyranus. To this R. Solomon answereth, that the ark there spoken of was another ark, wherein were kept the first tables, which were broken. And Lyranus, that now peculiarly, and at other times free from danger the ark used to be carried before the army, but in time of danger in the midst. But Tostatus Tostatus. rejecteth both these; the first, because it is a more imagination; and the second, because even in dangerous times, as in the wars against the philistines the ark was carried before the people, and when they passed over 1 Sam. 4. 3. Jos. 3. 3. Jordan. But when it is said to have been carried before them, hereby is not always implyed a priority in the local motion, but as the word {αβγδ} in their faces signifieth, they having still regard unto it, and to Ainsworth. the cloud moving above it, or resting thereon, to be directed in their way and to pitch their tents; and thus it might be said to be in their faces, although in the midst of them, and not before them in place. Hugo reporteth, Hugo. that the ark went three dayes before them, and that they following after came at length to the place where it was some sooner, and some later, with which being wearied they murmured. But no man, saith Cajetan, Cajetan. should be so voided of reason, as to hold thus, but that in all those 3 dayes the ark was carried with them, as they went on. For if it had gone so long before, how could they have seen it to be directed thereby? to say nothing of the danger, to which it should have been exposed by being severed so far from the army. To conclude this, although the going of the Ark away from the Army three dayes before, be absurd to be held, yet the going of it at this time singularly before them a certain distance for their direction, doth not disagree with the present relation, or that, Chap. 2. for it may be understood, that ordinarily the Ark was carried in the midst, but at times extraordinary before them: Or if we hold to the former solution, that in their journeying they had the ark in their faces, that is, some of them still always observed it, when the cloud should descend upon it; this may well be justified from the words of the text, and standeth with reason, because the cloud directing them was so large, as that it might be over the Ark in the midst, and yet extend before the army to show them the way that they should go. And the Ark may be said herein to go before them, and to seek them a resting place, in that the cloud, which used to dwell upon the ark, and so was, as it were, an appurtenance of it, did this by extending itself towards the place where they should pitch. Whereas the Kohathites are said to bear the sanctuary, the Sept. for Vers. 21. further explication render it, the holy things, the ark, table, altar, candlestick, &c. for the next words, and they did set up the tabernacle against they came, that is, the Gershonites and Merarites before spoken of, the vulgar latin hath it, they carried the tabernacle till they came at the place of setting it up; but erroneously, and against the Hebrew verity. And the standard of the children of Dan set forward, which was the rearward Vers. 25. of all the camps. For rearward in Hebr. is {αβγδ}, signifying gathering; from whence it is observed, that if any in the way, that went before, fell from their Armies, and were disordered, this army gathered and took Ainsworth. them along with them, that is, the faint and the weary, Deut. 25. 18. and the leprous put out of the camp, Numb. 5. of whom they were to have a care. This shewed the singular providence of God even over the meanest, and unto this it is alluded, Esay 52. 12. and David useth this word gathering, in speaking of Gods care over him, Psal. 27. 10. Thus were the journeyings of the children of Israel] That is, in this order, Vers. 28. first the trumpets sounded, and Judah with the 2 tribes adjoined to him moved, and after them the Gershonites, and Merarites. Secondly, the trumpets sounded again, and then Reuben, &c. moved, the Kohathites following. At the third sounding Ephraim, &c. and at the fourth Dan, &c. and to this marching of Ephraim next to the Kohathites bearing the Ark, it is alluded, Psal. 80. 3. Before Ephraim, &c. stir up thy strength, &c. And Moses said to Hobab the son of Raguel, the Midianite, Moses his father Vers. 29. in law, &c.] Exod. 2. 18. Raguel is said to be the father of Moses his wife Zipporah; and Exod. 18. 1. Jethro: but here Hobab the son of Raguel is entitled his father in law; who a man should think, was rather his brother in law, and so it is more probable that he was, because Raguel, otherwise called Jethro, departed from him long before this, Exod. 18. 27. thus also Aben Ezra, and with him Hugo, Paul. Burgensis, Cajetan, Comestor, Aben Ezra. Rickelius, &c. and the word {αβγδ}, signifieth indifferently father in law, or brother in law: see the Notes Exod. 2. 18. and Chap. 18. 27. in the vulgar latin he is called cognatus Mosis; Sept. {αβγδ}. This man also upon the entreaty of Moses, it may be gathered vers. 32. stayed, and went not away; for it is not said here, that he departed, but made an offer to go only; and of his family we red again, judge. 1. 16, &c. Ferus, who is Ferus. plain for his stay, being overcome by Moses his importunity, saith, that Moses did not labour so much to have him stay, because he needed his direction, for he had the cloud going before him, and familiar collocution with God, but partly because he would not neglect the means, and partly to win Hobab unto God, who by going away might have been in danger of idolatry; so that he pretendeth direction, that he might give them, and promiseth benefit, but aimeth chiefly at his salvation: we being in this example taught, wisely to use the most persuasive motives to bring those home unto God, that are wandring; and to stay those, that are falling away. Procopius saith, that Jethro Hobabs father, the Priest of Madian being now dead, he would return thither to enjoy his Priesthood, Procopius. and he will have Raguel to be the father of Jethro. And they departed from the mount of the Lord three dayes journey, and the ark Vers. 33. of the Lord went before them in those three dayes journey to search out a resting place for them, &c.] How the Arks going before them is to be understood, see above vers. 17. Mount Sinai is called the mount of the Lord, because, as the called. hath it, his glory was here revealed. three dayes journey] That is, without pitching any tents, or resting any more, then necessity required, to eat and drink, and sleep a little. In the The Mystery. Arks going before them these three dayes to seek them a resting place, there was a notable type of Christ, by whom we have rest to our souls, he rising again the third day for our justification, as he had before intimated, Rom. 4. 25. saying, I will cast out devils to day and to morrow, and the third day I shall be perfected, Luk. 13. 32. Thus Procopius, and Graeca Catena, adding moreover, that Christ upon the third day did so subdue death, and him that Procopius. Graeca Cat. Heb. 2. 14. Joh. 16. 33. Luk. 10. 19. Oleaster. Joh. 14. 2. Rickelius. had the power of death, the Devil, that then what he had before said, began to be verified, be of good comfort, I have overcome the world; and ye shall tread upon serpents and scorpions. And as the Ark went here to seek a place of rest for them, so saith Oleaster, Christ went before to prepare a place for his. Rickelius considering their remove now from the mount of the Lord, will have the Church militant set forth hereby, from which we remove to that triumphant by three acts of faith, hope and charity, by keeping a threefold law, natural, divine, and positive, by the exercises of a way purgative, illuminative, and perfective, &c. And the cloud of the Lord was upon them by day, when they went out of the Vers. 34. camp. This cloud began first to be placed as the shield of Gods protection over them at their coming out of Egypt, Exod. 13. 21. and here it is again spoken of, as still continuing, of the benefits and mysteries of which, see ibid. When the ark set forward, Moses said, Rise up, Lord, and let thine enemies be Vers. 35. scattered, &c. This is repeated Psal, 68. 1, 2, &c. and vers. 18. Christ is plainly spoken of as ascending, leading captivity captive, and giving gifts unto men; whence it may be gathered, that in this prayer of Moses he was respected, as set forth by the ark; for when he arose and ascended, the forces of our spiritual enemies were scattered, but his people were gathered. And when it restend, he said, return, O Lord, to the many thousands of Israel.] Vers. 36. The Septuagint, Return( O Lord) the thousands, the ten thousands of Israel; and in the Hebrew the words are, Return the many thousands, not to the thousands, wherefore the sense may be; cause the people weary of travail to turn to their rest, their tents being again pitched; or if the word, to be supplied, the meaning is, return( O Lord) and abide again upon thy Tabernacle, who hast hitherto removed thy cloud from of it, that the many thousands of Israel may have joy and comfort of thy being in the midst of them. And it is not unusual to understand this word to, as 2 Sam. 4. 2. 2 King. 25, 13. 2 Sam. 6. 11. And if we supply it thus, it best answereth to the prayer at the rising up of the ark. Procopius noteth, that the Rabanus. enemies of Gods people are here called gods enemies, and such as hate him for the terror of all such, what is done to one of them, is done to God. Rabanus saith, that herein is commended Prayer to the Captains Procopius. of Gods people at the beginning of every action or warfare. A like speech to this of Gods resting, is Psalm. 132. 8. and 2 Chron. 6. 41. From the word returning, some gather that in travel the Ark went before them; but to return here is nothing else but setledly to rest and dwell amongst them, ceasing from further motion by travel in carrying the Ark. CHAP. XI. ANd when the people complained, it displeased the Lord, and his anger was kindled, and the fire of the Lord burnt among them, &c.] At what the Vers. 1. people murmured it is not here said, but from the history before going it is gathered, that they complained of the travail, that they were put to three dayes together in a barren wilderness, so Sol. Jarchi. They complained doubtless that they were not dealt withall according to expectation; and Sol. Jarchi. therefore that God did not bear them so much good will, as he pretended, but brought them out of Egypt indeed: seeing they were now thus tired and consumed with travel: for of their weariness and faintness through much travail, see Deut. 25. 18. and that the complaint was amongst such is intimated, in that the fire is said here to have burned, and to have consumed them in the utmost parts of the Camp, that is; those that through weariness were cast behind; thus also Comestor. God had sent a fire out against Nadab and Abihu to destroy them, Levit. 10. And here again he Scholast. Histor. sendeth down fire to destroy the murmurers for the labour of the travel, and ch. 16. against Corah and his company for rebelling; so that our God is terrible, as a consuming fire to sinners. But it is to be noted, that before Heb. 12 29. the Law given and the Covenant made and confirmed by blood, Exod. 24. 8 The people were not punished, but spared, notwithstanding their complainings, as Exod. 14. 11. c. 15. 24. c. 16. 2, 3. &c. c. 17. 2. 5. but since that Forus. time they were not spared, as Exod. 32. Levit. 10. and twice in this chapter, &c. 1 Cor. 10. This sheweth that the state of those that live in sin, being through their calling by grace within the Covenant, as all the baptized are, is far more dangerous then theirs, that never had the word Act. 17. 30. John 15. 22. preached unto them. For the mystery, Cyril Alexand. saith in these murmurers are figured out Apostates; who for that, which they are to suffer, or the pains, that Cyril. Alex. they are to take for Christ in following him their Leader fall away from the truth embraced; to them God will be most terrible, destroying them in hell fire. Some expound their murmuring, as being for flesh; of which vers. 4. but that was plainly a different provocation from this, and Theodoret Eugubinus, Theod. qu. 17. in Num. {αβγδ}. saith, they complained now, because they were grieved at the toil of this journey. By the severe punishment inflicted upon these murmurers we may see what a great sin it is: Chrysostome saith, he that murmureth is ungrateful towards God, and he that is ungrateful is blasphemous; and Bernard, it cannot be a small sin, because it hath been so greatly and often Chrysost. Hom 8 in Philem. Bernard. Exod. 16. 8. punished; yea Moses saith, your murmurings are not against me, but against God. When the fire burnt them, they cried to Moses and he prayed, and the fire went out; and from this burning the place was called Taberah burning; Vers. 2. 3. that by the name the judgement might be remembered, and they deterred from murmuring again. The number that perished by this burning is not set down, whereupon Tostatus and Cajetan gather, that they were not many, but the fire burning some, the next unto them were moved with repentance, Tostatus. Cajetan. and cried to Moses, &c. Hereupon Lorinus the jesuit groundeth praying to the Saints, and that not onely living, but departed; but how rightly, seeing Moses, to whom they now cried, was living, let the Reader judge. They saw that Moses was very gracious with the Lord, and therefore they cry to him in this sudden danger, as now in the time of sickness the Elders of the Church are to be cried unto, and Iam. 5. 16. called for, that they may pray. The fire was quenched, Hebr. {αβγδ}, was swallowed Caietan. up, happily as some think, by the earth opening the mouth to swallow it, that it might descend to hell, where the wrath of the Lord burneth by fire continually: howsoever, it is meant, that it ceased. And the mixed multitude amongst them fell a lusting, and the children of Israel Vers. 4. wept again, and said, Who shall give us flesh to eat, &c.] Of this mixed multitude, see Exod. 12. 38. they were strangers that came up with them out Scholast. histor. For the mixed multitude hath servants and maides of egypt. of Egypt; these lusted for flesh, and by them the Israelites were drawn to the like, although for their murmuring a little before they had been severely punished, and driven to repentance, yet now they wept as discontented. This sheweth, that this was a different murmuring from the former, and not all one as some think; the first most probably was upon the way, and so the place name from the burning, Taberah was not the same, with that called the graves of concupiscence, v. 34. For it was no station, but a place in the way, as the way where Uzzah was smitten with death, was thereupon 2 Sam. 6. called Perezuzzah; and therefore chap. 33. where all the several stations of the children of Israel are capitulated; Taberah is not name. By flesh saith Schol. histor. we understand not onely flesh, but the abundance of any other meats. Vers. 5. Who shall give us flesh, &c. By flesh here any other thing to be eaten is meant also, besides Manna, as appeareth, vers. 5. and therefore, Psalm. 78. 19. It is called meat, and there their sin is set forth to be double. 1 In desiring, and desiring exceedingly, as Psal. 106. 14. 2 In despairing, for they said, can God prepare a table in the wilderness. We remember the fish that we did eat in Egypt freely, the cucumbers, melons, leeks, onions and garlic.] Fish did so abound in Egypt by reason of the river Nilus, that it was a Proverb, there is an harvest of fish in Egypt; and Elianus saith, that in the time of the Summer heat, the waters abounding, the Egyptians caught fish, where at other times they reaped corn. They Aelian. 10. de animal. c. 43. said therefore that they ate fish freely, that is, either catching them, or paying little for them. Or by freely, saith Ainsworth, may be understood in Ainsworth. vain, as if they meant, that they commemorated this in vain not being like to have other supply: But I prefer the former exposition. Ferus saith, Ferus. that they lied in thus saying, for the world will not afford any thing for nought, but because they were so much affencted to this food, they counted that which it stood them in as nothing. He also saith, that this desiring of flesh was a great sin. 1 Because they had their fill of delicate manna. 2 They had cattle to kill in abundance, but through covetousness they would spare them, and complain of want. 3 They must not have ordinary, but dainty flesh. Before the flood they lived without flesh almost two thousand yeares, but now men will scarce abstain from it two dayes together. The romans having conquered Italy, Africa and Greece, were content Cookes despised by the Romans. with so simplo a diet, that none were so vilely accounted of amongst them, as Cookes; thus he adding also, because after they had spoken of flesh, they immediately mentioned the fish of Egypt, &c. That they were inconstant, now wishing for flesh, and by and by for fish, and such are all that loathe the spiritual food. The cucumbers, melons: It is like that the fat grounds of Egypt did abound with these fruits, and herewith servants, and the common sort of people lived for the most part; and Pliny saith, that Tiberius a Prince was wonderfully delighted with the eating of cucumbers, Plinius, lib. 19. c. 5. so that he used all artificial means to have them even at times extraordinary. leeks, garlic and onions are specially noted to have been highly esteemed of amongst the Egyptians; not for food, but for veneration, as Pliny saith, they numbered them amongst their gods, and Plin. lib. 19. c. 6. swore by them. But now our soul is dried away, there is nothing but this manna before our eyes.] Vers. 6. By soul is understood the whole man, or the body, as in divers other places, or the life depending upon the soul, they complained, as if they were wasted with eating manna, which was indeed rare food, and so they show their loathing of it, through their being continually used to it. For the mystery of all this,( seeing the things here spoken of, as longed The mystery. after, by some of the Jews own confession, were but gross and unwholesome meats, for great fishes, saith Maimony, being salted, and old are so Maimony in Misueh. evil meat, that it is not fit that a man should ever eat of them; and howsoever great fishes, cheese, onions, leeks, and garlic are so evil, that a man should eat but seldom of them and very little, and in Summer not at all) the mystery, I say, is to set forth carnal minded men, and how they loathe the spiritual food of the soul, preferring the base things or hurtful of this life before it. The people of Israel in their traveling on after the Law received, saith Ferus. Ferus, figured out the carnal Christian having received the gospel: for as they first murmured for the tediousness of the journey, and then out the loathing of manna, because they had none other food; so the carnal Christian is first tempted by the difficulty of the task imposed upon him, to hear, pray, understand, red and exercise in the Word, and to live accordingly; for finding it most hard to subdue the flesh unto the spirit, he distasteth the injunction, and as over-wearied letteth all striving any more alone. Secondly, by being continually used to heavenly Doctrine, he in the next place groweth to a loathing of that, having in it now little or no reckoning, and preferring the base things of this world before it. The first, to be weary of striving to do good is dangerous, for God was wrath at that complaining, and his fire destroyed some; but the second much more dangerous, for many more now perished. He that groweth weary of doing well may yet happily recover by the Word, but if the love of this heavenly food bee turned into a loathing, and a being weary Ps. 107. 18. of it, there is no further hope, they are now near to the gates of death. Rabanus by manna understanding also spiritual food, and by fish, &c. Rabanus. worldly things, saith, that the carnally minded had rather seek after worldly things through much asperity, then embrace heavenly, being offered to them in the sweetness of rest, even as the Israelites weary of manna, longed after other meat, the flesh-pots of Egypt setting forth the tribulation of labour, wherein the worldly are boiled, as meat in a pot, melons setting forth pleasures, and onions, &c. Which make water come out of the eyes, setting forth sorrows, in the midst of which the worldly are continually. Rickelius by the mixed multitude, which began this murmuring understandeth Rickelius. the common sort, and by the Israelites following them, Priests and religious persons following in their ways of delight in these worldly vanities, and sinning hereby. And the manna was as Coriander seed, and the colour of it, as Bdellium, &c.] Vers. 7. Here and v. 8. 9. the manna which they loathed, is described to show that they had no reason so to complain; for it was no distasteful, but most sweet and pleasant meat; see before Exod. 16. 14. Then Moses heard the people weep throughout their families, &c. Here is Vers. 10. shewed both how general the discontent now was, and how openly they shewed it, for they wept in their tent doors, at which God and Moses Vers. 11. 12. Ferus. V. 13, 14. Vers. 15. also were greatly offended, in somuch that Moses maketh a grievous complaint, as being overburdened to have the charge of so mutionous a people committed unto him; preferring therefore to die, rather then to live, for they asked flesh of him saith Comestor in Scholast. Histor. In that he speaketh here of the people, as a burden too heavy for him, see what a burden lieth upon the shoulders of governours, and in that he saith, that God appointed him to carry them, as in his bosom as a nurse; what the meekness of Governours should be towards the people: hereupon Maimony saith, it is unlawful for a man to govern with stateliness Maimony. and haughtiness of spirit, but with meekness and fear; but he must bear the toil of them, as Moses our master, as a nursing father the sucking child. There must be no contemptuous carriage in the greatest governor towards the basest people, for they are the sons of Abraham, Isaac, and Jacob, &c. Moreover in that he saith, Why hast thou afflicted thy servant? Note that good rulers take to heart that which is done against God, as if it were done against themselves: it is Moses his affliction, that the people murmur against God, over whom he was set: whereas Moses speaketh of his being bidden to carry them, as in his bosom, the like is said afterwards of God, that he did it. Deut. 1. 31. Chap. 32. 10, 11. whereas he wisheth death rather, then to suffer this misery still, although it may seem to come from impatience, and so to have been an infirmity in Moses: yet it is excused by Ferus and some others, saying, that Moses in this Ferus. speech shewed his faith, hope and charity; faith, because he spake so confidently with God; hope, because he laid open his grievance, which he would not have done, unless he had hope of help from him; and charity, because he talked familiarly with God, as one friend with another; and in saying, I cannot bear the burden of all this people alone: he speaketh not, as impatient, but as acknowledging his weakness and insufficiency, desiring a supply of some help. And in wishing death he only shewed, that it was so grievoas to him to see these rebellions in the people, as that he had rather die, then by living to be enforced to see this still: moreover he prayeth for death, if I have found favour in thy sight; he would not die, but in Gods favour. A man may not simply desire death, to avoid misery, or to enjoy Christ; but if it be the good will and pleasure of God; and hereby Moses was guided. Calvin yet saith, that Moses herein sinned grievously by impatience, although a most holy servant of God; by which Calvin. we may see, whither flesh and blood will carry us, if we be not continually supported by Gods grace. And Ferus saith, it may be, that he was Ferus. Videntur Mosis verba nonnihil impatientiae prae se far,& fieri potest ut humanum aliquid passus sit, &c. carried by some passion: but his words being more clearly considered, it will appear, that he did nothing else, but pour out the miseries, which he had long born in his bosom, before the Lord, and show his faith, &c. I think, that Moses did not herein sin, both because he referred himself to the good pleasure of God, and because he is no where taxed, as sinning in this, but when he sinned about the waters of Meribah, he is. He was bold thus to utter his mind before the Lord for that familiar collocution with him, to which he was admitted. But it is noted from the word {αβγδ}, thou, if thou dealest thus, being put for {αβγδ}, that he was in some passion, so that he could not speak his word out, see the like, Deut. 5. 27. where the people being terrified say to Moses, speak thou, the same word {αβγδ} being also used. Hereupon Sol. Jarchi saith, the strength of Moses became feeble, as a woman, when the holy blessed God shewed him the punishments Sol. Jarchi. that he would bring upon them. For, kill me, Hebr. is, killing kill me, that is, kill me out of hand. And the Lord spake unto Moses, saying, gather unto me seventy men of the elders Vers. 16. of Israel, &c.] Because Moses had complained, that he could not bear the people alone, God satisfieth his desire herein by appointing others, as assistants unto him. He had assistants before of the chief of them, Exod. 18. but they assisted him only in temporal things, saith Ferus, and he wanted still some to assist him in spirituals, that is, in matters pertaining to God and to his worship, in all cases happening wherein the elders before appointed had no power, but those harder things were still referred to Moses alone: therefore God saith now, that he would take of the spirit Ferus. of Moses, and put it upon some others, that they might join with him herein. And he biddeth Moses to gather them, and will have them such, as he knew to be elders, to show, that none are to enter upon a spiritual calling, but through some Moses, that is, one set over before in spirituals; so that he is truly called, that is appointed by such to minister, otherwise not, although he pleadeth, that he was called of God. And they must be elders that must minister, that is, elders in understanding; for although a man wanteth years, if he hath wisdom, this maketh him an Elder indeed: if elders in years had been meant, every man by seeing could have known them, and he should not have needed to say, such as thou knowest to be elders; as both Gregory, Rabanus, and Tostatus reason: and Moses must know them to be elders, he must discharge a good conscience in gathering them, not taking any for affection, or indifferently, but such as were approved unto him, as the Bishop is also charged to do. The number to be 1 Tim. 5. 21, 22. taken were 70. as is most probable, from amongst the rulers before constituted, Exod. 18. and this number is agreeable to that, Exod. 24. 1. Moses is bidden to come with 70 of the elders to the mount, of each tribe six, for although 12 times six is 72, yet for the rotundity of the number they are commonly called seventy. In this number the memory of the 70 souls, that came into Egypt is maintained, and semblably after 12 Apostles representing luke. 10. 1. the 12 tribes, 70 are sent forth more to preach the Gospel. Such as thou knowest to be elders of the people, and officers over them.] By Exod. 5. 14. officers, the Targum Jonathan understandeth those that were over them in Egypt, so likewise Sol. Jarchi; the Sept. render it Scribes. Touching the 70 now appointed, Maimony noteth, that of these 70 consisted the great Maimony in Sanedrin. c. 1. Synedrion, continuing still from age to age afterwards, and keeping their court in the sanctuary. Amongst which, after the death of Moses, he that was the wisest was made the head, and he sate in the seat of Moses, and was called Nasi, the whole number then being 71, as here besides the 70 there was Moses, and on his right hand sate the next in wisdom, being called Ab-beth-din, father of the judgement Hall, and all the rest sate on both sides about him, he being still placed nearest to him, that was most excellent. And the Judges sate in the form of an half moon, so that the Nasi and the Ab-beth-din, might see them all. Besides, these there were two courts more, consisting each of them of 23 Judges, 1. at the door of the court of the sanctuary, and the second at the door of the mountain of the temple, and in every city, wherein there were 120 men, there was a court of 23, but if there were not 120, then it consisted but of three, but if there were not two wise men in any city, one skilful to teach the whole law, and the other to demand questions, and make answers, they placed no Synedrion there. For the supplying of the great Synedrion with able men from time to time, they of that court sent to appoint Judges in cities from time to time of such as were wise, meek and afraid to sin, and of these Judges were taken into the court at the door of the mountain of the temple, and from thence to that at the door of the court of the Sanctuary, and from thence to the great Synedrion, thus he, who also saith, they must all be priests, Israelites and Levites, whose genealogies were known. But it is generally held, as is said before, that they were 72. there being 70 with Moses, and two, viz. Eldad and Medad in the host; and the Interpreters of the Bible were 72, and according to this number were the languages, Gen. 11. as the author of that work de mirabilibus August. de mirabil. Script. Scripturae inserted in S. Augustines works sheweth. Tostatus thinketh, that these were all of the Priests kindred, others of the tribe of Judah, but, as Maimony hath it, they were rather chosen out of all the tribes, Levites and others. A Senate like to this was constituted at Athens, saith Eusebius, the fift year, after the children of Israels coming out of Egypt, Euseb. in Chron. called Areopagites. Plutarch saith, that Lycurgus would not have any made a Judge under 60 years, and that by the Law of the Calcidens none could be a Magistrate, or ambassador, till 50. In Alexanders army, there was no leader under 60. And nature itself being mistress, rulers ought to be Elders, and the younger to be ruled, saith Plato and Aristotle. Plato 3. de repub. Arist. polit. 1. c. 14. {αβγδ}. Vers. 17. But yet such as are elders in wisdom and virtue are to be counted in this number, although under these years. And I will come down and talk with thee, and take of the spirit which is upon thee, and put it upon them, &c.] It may seem, that for so much as God would put his Spirit upon them, there should not have needed so great choice of able men to be made; but it is to be understood, that the gift of prophesying is not habitual and permanent, neither could they hereby judge as often as they would: for even from Moses, who was fullest of the Spirit, divers things were sometimes hidden, till he had consulted with the Lord: and if they could by the Spirit know, how to judge at any time, yet a good choice was needful to be made of men every way venerable to move the people the more willingly to be ruled by them. At the door of the tabernacle these Elders are appointed to stand with Moses; for they might not go in, seeing they were not of the tribe of Levi, and at the door was the Rickelius. most public place, and so the fittest for them to be inaugurated to this office, that they might be in the more authority. And I will come down] How the Lord came down to talk with Moses at the door of the tabernacle, see Chap. 12. 5. he came in a pillar of a cloud; and so it is most likely that he did now; yea he is said to have come in a cloud, vers. 25. that is, in a sign; the called. I will reveal myself. and take of the Spirit which is upon thee, and put it upon them] The Lord meant not hereby, that the Spirit should be diminished in Moses, but that he would give them such gifts of the Spirit, as Moses had, fitting them to Ainsworth. Cajetan. govern in matters concerning God and his religion together with him: not every spirit, saith Ferus, but such a Spirit as Moses had was needful for them, that is, such knowledge, faith, fervency, and diligence. As the Spirit of Elijah is said to have restend upon Elisha, when he had the like gifts 2 Kings 2. 15. of the Spirit. Moses, saith Sol. Jarchi, was like the lamp upon the candlestick, Sol. Jarchi. at which all the other lamps were lighted, and yet the light thereof not diminished: so likewise Philo, who saith, we must not by any means Philo lib. de Gigant. think, that there was now a division made of the Spirit, but as fire is taken from fire, 100 lamps being made to burn by it, and yet it is no whit diminished; so was the Spirit taken from Moses and put upon these Elders; so Rupertus also, and Ambrose, Tostatus, &c. instancing in John the Baptist, Rupertus. Ambrosius. who came in the Spirit of Elisha, that is, having the like gifts. But if it were Gods Spirit which is here meant, it may be demanded, why the Lord saith, I will take of thy Spirit, and notrather, of my Spirit. Augustine answereth, the Spirit of God in us is our Spirit, when we have once received August. qu. 18. in Num. him, although he be Gods Spirit also. And therefore the Spirit on Moses might well be called his Spirit, and being taken and put upon the 70, be never the less in Moses, because God by his grace and Spirit can be as great in every one, as it pleaseth him. Moreover in saying, I will take of thy Spirit, it was intimated, that they should not have so great a measure of the Spirit as Moses; but that he should be as their head, and they his parts, as it were, to which his Spirit should be diffused. From hence we may gather, that none ought to be made Governours over the people in spiritual things, but such as have gifts and graces of the Spirit answerable to their calling. Petrus Damianus noteth further, that no man can Petrus Damian. give the Spirit, but God only, because he saith, I will take of thy Spirit; and that amongst Governours there should be all good concord and unity, seeing they all have of one and the same Spirit their divers gifts. But whereas Lorinus the jesuit infereth, that as Moses was then, so the Pope Lorinus. is now in respect of Governours in the Church, all their power is derived from him, as the Spirit upon these elders from Moses, let him show the like calling of the Pope to be head and fullest of the Spirit, and I will believe him. and they shall bear the burden of the people with thee] This sheweth, that Governours are not therefore set up, that they might have honour, but labour and care for the good of the people, honos is onus; Oleaster saith Oleaster. out of the Hebrews, that the true understanding of the Law was given by Joshua from Moses to these Elders, when as he had received it from the Lord in Sinai, and that they delivered it to the Prophets, and the Prophets taught it to the men of the great Synagogue, such as Esdras was, and others his fellowes, who restored the law being almost obliterated to his first splendour, and therefore since where any Synagogue was instituted in Israel, 70 Elders were set over every Synagogue: yea Hilary Hilar. in Ps. 2. saith, that Moses instituted 70 in every Synagogue, and acquainted them privately with the mystical understanding of the things of the Law, that they might teach others; and to this our Saviour Christ alludeth, when he saith, the Scribes and Pharisees sit in Moses his chair. This learning of the mysteries of the law, they called Cabalistical, and it remained amongst the doctors of the Synagogues. But that there were so many elders to every Synagogue is most improbable, seeing in some cities there were so few, wherein yet there was a Synagogue, that if seventy were set apart to rule, there would not remain seventy more to be ruled, that is, if there were in a City, as Maimony had it before, but 120 men, or fewer, moreover where so few were, he saith, that there were 23, or three Judges only, and not 70 in any court, but one. And say to the people, sanctify yourselves against to morrow, and ye shall eat Vers. 18. flesh, &c.] When they murmured before, complaining of their want, Exod. 16. and had manna and quails the first time sent them, they are not bidden to sanctify themselves, but here singularly they are, wherefore it is enquired, what is meant hereby? Some answer, that nothing else is meant, but that they should prepare themselves, and so the called. rendereth it, prepare yourselves against to morrow: and this must be, saith Oleaster, by washing Oleaster. Exod. 19. their clothes, being separate from their wives, and from all unclean things, as at the giving of the law: by repentance of their sin committed in murmuring, saith Cajetan, and Fonseca by fasting, abstaining from Cajetan, Fonseca. their wives, and from all worldly delights. But by this it remaineth yet unresolved, why they must sanctify themselves thus more now, then when the like occasion was before, Exod. 16. Lorinus the jesuit saith, that this Lorinus. is required now, because they were ungrateful before for the great benefit bestowed upon them, lest being so the second time they should be severely punished. But that this could not be the reason, the sequel sheweth, seeing that so soon as God had sent them flesh, he sent his judgments upon them, vers. 33. Sol. Jarchi saith, that by these words, sanctify yourselves, Sol. Jarchi. is meant, prepare yourselves for vengeance, as Jerem. 12. 3. the phrase is used, prepare them for the day of slaughter. And Tostatus saith, that the Tostatus. words may indifferently thus be understood, prepare yourselves for death; although he preserreth the former. But to me this seemeth the best, because all the speech here joined with the promise of giving them flesh, implieth an angry God, because ye have wept in the ears of the Lord, &c. and again vers. 20. because ye have despised the Lord, who is amongst you, &c. ye shall eat, till it come out at your nostrils, and be loathsome to you. For in saying thus, he could not mean, that they should dispose themselves to an holy and thankful use of this benefit, thus averting judgement, but that they should repent, and be humbled, that although they were smitten with the bodily death for their murmuring, yet their souls might be saved. When the Lord sent Manna and quails, Ezod. 16. he did not command them thus to be sanctified, because he meant not then to judge, but to spare them; but now intending to strike many of them with death, they must be prepared for it. It is strange, that God should be moved by this peoples murmurings to promise to give them the thing which they desired: but Ferus enquiring into this rendereth divers reasons of it. 1 He did this for Ferus. his goodness sake, which the malice of men cannot annihilate; whereupon Paul, if we be incredulous, he is faithful, and cannot deny himself, for by this 2 Tim. 2. 13. goodness he doth good, and maketh his sun to shine upon the just and unjust. 2. To move the wicked to repentance, and if not, to condemn Matth. 5. him the more justly. 3. That in giving them good things here, he may deall with them, as with men of this world, giving them nothing of the heavenly kingdom to come. Ye shall eat not one day or two dayes, &c. but a whole month, till it come out at your nostrils, &c. Hereby it appeareth, that God would give them flesh in Vers. 19. his wrath, and not in mercy; and so to wicked men the good things of this world are often given at their desire to their hurt; whereupon Augustine Aug. in johan: Tract. 73. Malè usurus eo, quod vult accipere Deo potius miserente non accipit. noteth, that he who would use the things which he would receive ill, doth not receive them, God having mercy upon him herein, and if he should have given them, it might have been feared, that whereas he would not give them in favour, he would have given them in wrath. This phrase, till it come out at your nostrils intimateth, that they should so greedily and to such fullness eat of it, that they should spew it up again, because that which offendeth the stomach being cast up with violence, cometh out not onely by the mouth, but by the nose also: thus the benefits of God, saith Ferus, in the wicked have a curse going with them, and they are hurt hereby, their very delicates are irksome to them, when course fare is pleasant to Ferus. the godly poor. And Moses said the people are 600000 footmen, and thou hast said, I will give them flesh, that they may eat a whole month: shall the flocks and the herds, Ver. 21. Vers. 22. &c.] A great question is moved here, whether Moses spake thus out of infidelity and sinned in thus saying? Some hold that he did, as Theodoret and Procopius, saying, that he was not onely a Prophet, but a man; so Theod. Procopius. Cyril. Alexan. John 6. 5. 6. Lyranus luke. 1. likewise cyril, saying, that there was a weakness of faith in him, as in Philip afterwards asking Christ, where should he have bread enough to feed so great a multitude. But Lyranus contrariwise, that Moses spake not thus out of infidelity, but as enquiring the way or means, how they should be fed; as the virgin Mary afterwards said, how shall this be, seeing I know no man? And this he saith is the common opinion of the doctors: So likewise Tostatus: Saint Augustine saith, we may understand the words of Tostatus. August. in Num. qu. 19. verba Mosis de promissis carnibus intelligere debemus, quaerentis potius quomodo fieret, quam dissidentisfuisse, quando sententia Domini non secuta est, quae vindicaret, said potius quae docer Moses here, as of one enquiring rather how it could be, then distrusting that it could be; seeing the sentence of the Lord to him again was not such, as to revenge, but to teach. He also compareth this with the questioning of the blessed virgin Mary: Zachary questioned likewise, and he was punished, but Mary satisfied, for God looketh not to the words, but to the heart? And this is followed by Rabanus, and Ferus, &c. and is certainly the most charitable construction hereof, although merely from the Lords not punishing or taxing of him now, as after at the waters of Meribah; it cannot be concluded that he sinned not, seeing the children of Israel were not punished for some of their murmurings, which notwithstanding were great sins. That at those waters was more public, and therefore for examples sake to be punished; this more secret between the Lord and Moses alone, and therefore passed over. The main thing, that may persuade, that Moses sinned not now, was, as August. hath it, the Lords telling him, how he would do it, and not checking him for his demand: but what are the Lords words here following, v. 23. Is the Lords hand waxed short? thou shalt see now whether my word shall stand or not, but a rebuk of Moses, as if he doubted whether the Lord could do this great thing or no. There is no error then in holding that Moses sinned now by distrust as afterwards; and yet Joseph. in writing this story, is so wary of setting down any thing to the joseph. Antiq. l. 3. c. 12. impeachment of Moses. Whereas he saith not onely, they not believing, and one demanding, how so many thousands could be fed, God said, &c. as in the text, but Moses himself saith, that this demandant was Moses: Whereas he saith not onely, shall the flocks and herds be killed to suffice them; Vers. 22. but also shall all the fishes of the Sea be gathered together; when as the Lord had spoken onely of flesh, wherewith they should be filled: It is to be understood, that there is a flesh of fishes, as well as of beasts, and of these in 1 Cor. 15. 39. particular, and not of kinds Moses speaketh, because they had said, vers. 5. We remember the fish in Egypt, &c. And the Lord said, is the Lords hand now waxed short, &c.] Hereby is meant Vers. 23. nothing else, but is the Lords power diminished, or is he unable to do any thing, so Esa. 49. 1. the same phrase is used, and Esa. 50. 2. Is my hand shortened, that it cannot redeem, or have I no power to deliver? where the last words serve to explain the first. see Jos. 4. 24. And Moses went out and told the people the words of the Lord, and gathered Vers. 24. the 70. &c. This shows, that if Moses doubted before, he now believed, and did not as the Prince, 2 King. 7. reply, as if it had been impossible. Because the Lord had talked with him in the Tabernacle, he is said now to have gone out into the Tents, to choose out these Elders. This being done and they placed about the Tabernacle, the Lord descended and took of the spirit of Moses, and put it upon them, and they prophesied, Vers. 25. and ceased not. Here that was accomplished, which was before promised; and this is a thing, that commonly followeth upon the receiving of the spirit; as Joel 2. 29. Act. 2. 18. Act. 19, 2. 6. 1 Sam. 10. 6. 10. 1 Cor. 14. To prophesy is not onely to foretell things to come, but sometimes to expound the holy Scriptures, and to set forth the Word of God, and sometimes luke. 1. to praise God, as zachary prophesied. And of this last their prophesying, here is most probably understood. For the last words, and ceased not: so rendered also by the chaldeans in Hebrew is {αβγδ}, they added not, which are expounded by some, they prophesied that day, to show their calling to be of God; but the thing, Theod qu. 20. in number. about which they were to be employed, being the government of the people and not prophesying, they added not, they proceeded not to prophesy any more after this day, but intended government, which is also a gift 1 Cor. 12. 28. of the Spirit. Pagninus, and Cajetan also following this Exposition, say, that they Calvin. Pagninus. Cajetan. prophesied this day with a certain gesture of the body, per modum Enthusiasms, as men wrapped by the spirit. And for this Exposition maketh the Septuagint, rendering it, they added not: But the word {αβγδ} seemeth not to come of {αβγδ}, to add, but of {αβγδ} signifying finire, deficere, congregare, &c. and yet {αβγδ} is also noted by Pagninus to signify the same. And if so, then according to the proper meaning of the word, it may bee rendered, They ceased not; that is, according to Lyranus, and Tostatus, Tostatus. Lyranus. Munsterus. Vatablus. they spake by the Spirit extraordinarily at that time, and afterwards the spirit failed not in them, but hereby they were continually enabled to judge in the hard matters brought unto them; so that Moses needed not alone from hence forward to be cumbered with them all. And to to this do I subscribe. And there remained two of the men in the Camp, the name of the one was Eldad, Vers. 26. and the other Medad, &c. and they prophesied in the Camp, Upon what occasion these two came not up to the door of the Tabernacle is uncertain; Petrus Comestor, whom many follow herein, saith, it was out of their modesty, they thinking themselves unworthy of this office; and Schol. hist. therefore keeping close, as afterwards Saul, when he was choose King, hide himself amongst the stuff. Others think, that the names of them all being written down in papers, and committed to Officers to warn Lorinus. them to appear, through the negligence of the Officers sent out to call them, these two were forgotten, or happily they made not so much hast to come, when they were called, and so were prevented by the Spirit coming upon them. I cannot subscribe to either of these, because if they had refrained purposely as unworthy, it would have been mentioned; and it is not to be thought, that either the officers or they would have been so negligent, as not to warn, or not to come being warned with the rest, the business being of so great moment. It is therefore doubtless to be imputed to a singular providence of God laying some infirmity upon these two at this time, to stay them from coming, for a mystery herein intended, viz. that by the Spirit coming upon them, might be figured out the Spirit given to some of the Gentiles, viz. the Doctors of the Church, being, as it were, without in the army, and not in the Tabernacle Procopius. of the Jewish Church: or rather the Spirit sometimes given to some of the Laity to prophesy, as well as to those of the Clergy, when God pleaseth; Turrianus. for the first of these is Procopius, for the other Turrianus. For the manner of Moses his choosing these Elders, Sol. Jarchi saith, that he wrote in 70 scroules; an Elder, upon each of them; and upon two, these words, Sol. Jarchi. a part; then putting them together, he caused six men, whom he choose of each tribe being together 72 to draw every one a scroul, and he that drew a scronl with this inscription, an elder, was sanctified to this office; but he that took out a paper with this inscription apart was not chosen, but Moses said unto him, the Lord will not have thee. This indeed is a pretty fable, but of whom did the Rabbin learn it? For we see here, that they were not chosen by lot, but Moses singled them out, whom he knew fittest. And no less fabulous is that of Jerome, followed by Comestor and some others, that these two, Eldad and Medad were the brethren of Hieron. qu. in Paral. Moses by the father, but not by the mother; for Amram his father after aftet the Law given against incestuous marriages by the persuasion of Moses, his son, put away his wife Jochebed, being his aunt, and married another, by whom he had both these; and whereas the time disagreeth, for this law was but lately given, and if hereupon he had put her away and married again, the child begotten in this second marriage could not have been above a year old; Comestor to help this feigneth, that Moses had the Scholast. hist. Law revealed unto him 40 years before this, and then it was, that he drew Amram to this divorce. But all this is rightly slighted and confuted by Tostatus. And of the same sort is that of Rabbi Solomon touching the thing that they prophesied of, viz. that Moses should die in the wilderness, Tostatus. R. Solomon. and Joshua should bring the people into the land of Canaan: of their prophesying one made a book, saith Sixtus Sennensis, out of which sixth. Sennens. Hermas, the disciple of Paul alleged this saying, the Lord is nigh to those, that turn to him, as it is written in Eldad and Medad; but I pass over these things, as uncertain traditions, as also that of the Hebrews, that these men were the brethren of Moses by the mother, but not by the father; who they were, and what they prophesied is not expressed in the sacred history, and therefore we must be content to be ignorant of it. Onely as was said before of the other 70, it is likely, that by their gesture and utterance in setting forth Gods praises, it was apparent to all men, that the Spirit was upon them. For the signification of these names Jerom noteth, Hieron. that Eldad signifieth solitary, and Medad measuring. And there ran a young man and told Moses, saying, Eldad and Medad prophecy Vers. 27, 28. in the camp. And Joshua said, My lord Moses forbid them.] It is a tradition of the Hebrews, that this young man was Gershon the son of Moses, as Lyranus hath it; but that is uncertain. It is most probable, that Lyranus. it was one, who belonged to Moses, and now seeing so strange a thing to happen in the host, he thought it necessary with speed to acquaint his master with it; for rulers must have servants and officers abroad, ready upon all occasions to certify them of all occurrences, as maecenas sometime counseled Augustus, that he should have, that he might know the affairs of his empire, and reform and do, as was needful for the preservation of the state, but all things, said he, related by them are not to be believed, Joh. Cockerius thesauro aphorismorum. but diligently to be considered, for many of them either through hatred of some, or in favour of some, or because money being asked by them hath been denied them, will load them with some false crime of sedition in dead or word, and for thee to give credit slowly may be to thy no great damage, but by hastening it may come to pass, that thou mayst commit some irreparable sin. In this young man, that brought this news to Moses, there was nothing reprovable, but Joshuah faulted by envying their endowments with the Spirit for his Masters sake. For Ioshua, the servant of Moses, one of his young men, some render, Ioshua the servant of Moses from his youth; but the word translated, of his young men, is of the plural number, and therefore agreeth best with that reading. It is likely, that as the Apostles afterwards, seeing some to cast out devils, that followed not luke. 9. 49. Christ, forbade them, for which he reproved them, as thinking it an indignity to their Master; so Joshua here seeing that these men came not up after Moses to the tabernacle, thinking it an indignity to his master Moses, as if they would affront him, and take upon them, as his equals, seeing they spake by the Spirit as well as he, solicited him to forbid them. The nature of man is impatient of equality to themselves or others, whom they follow, they that are lifted up envy that others inferior to them should rise to their height, as also the disciples of John envied Jesus in respect of Joh. 3. John, complaining to him, that he had more followers. It is barely related here, that a young man told Moses, that these two prophesied, but what they spake of, is not said; yet the Targum Hierosolymitanum saith, Targum Hierosolymitan. Eldad prophesied thus; Moses, a Prophet, a Scribe of the Israelites is gathered out of the midst of the world, and Joshua the son of Nun, his disciple shall administer the matters of the army after him. But Medad prophesied saying, Behold quails come from the Sea, and are an offence to Israel; Both together prophesied, saying, In the last end of dayes Gog and Magog and their armies shall ascend to Jerusalem, and shall fall by the hands of Christ himself the King, and with so great a slaughter, that for seven years together the children of Israel shall burn their arms of War, not going out to plow or to prune trees, which how credible it is, let the Reader judge. For Joshua his desiring of Moses to forbid them, the Targum Jonathan Targum Jonathan. saith, Joshua said, My lord Moses, request mercy from before the Lord, and forbid them the Spirit of prophesy. For the envy of Joshua shewed herein, and taxed by Moses in the next words, there are some, that Procopius Theodoret. qu. 21. Cyril. 12. in Joh. c. 5. say, he spake not thus out of envy, but out of a fear of sedition, such as was afterwards in Dathan and his fellowes, if these were suffered. But others better hold, that Joshua spake out of envy; some extenuating the fault, as Tostatus, because he sought not his own, but the glory of Moses the chief Tostatus. Calvin. Dubium non est, quin stulta haec& praepostera zelotypia ex bono sonte manavit. Ti●uit, ne quid disceret ex ejus praestantia, &c. Vers. 29. Prince, lest his glory and authority should by any means be diminished, and because that being reproved by Moses he presently held his peace. And some calling it a preposterous and foolish zeal, but flowing from a good fountain, as Calvin: for Joshua, saith he, feared, lest if any thing were detracted from the excellency of Moses, the grace of God would be dissipated and come to ruin, and therefore in standing for the right of Moses, he would provide, as much as in him lay, for the safety of them all, but out of his immoderate love of Moses sprung something turbulent. And Moses said unto him, Enviest thou for my sake, I would that all the Lords people were Prophets, &c.] By this reproof of Moses it appeareth, that the zeal of Joshua was preposterous and evil; it was zeal, as Ferus saith, Ferus, saith, but not according to knowledge, it was a carnal zeal, for we should not envy the grace of God to any man, or that any man should do good, but we should rejoice in it. Moses therefore and not Joshua must be our pattern herein, who shewed, that he was zealous for Gods glory and not for his own; faithful to the people, and not for himself. He cared not, how his worth was extenuated, so that all the people by more excellent holinesse might please the Lord; for this was a thing, that he would count a benefit and no hurt unto him. For these words, I would. Hebr. is, who will give, that all the Lords people were Prophets? An expression of his most earnest desire. Both the Cyrils, Procoplus, and Theodoret expound this as prophetical Cyril. Alex. et Hierosol. Procopius, Theod. Vers. 30. of the Spirit given in Pentecost, Act. 2. and afterwards in baptism. And Moses got him into the camp. he and the elders.] The Elders being thus initiated into their office at the Tabernacle, return to their tents in the camp, as Moses also did, and from hence forward they were called the great Synedrion or senate of 70, to whom all hard causes were brought, as formerly to Moses, as the revolt of any city to idolatry, the rising up of any false prophet, the high Priest questioned upon matter of life and death, an Talmud Babyl. in Sanedrin. c. c. Maimony sand. c. 5. elder questioned for rebellion, the suspected wife, who was to drink the bitter water, Numb. 5. &c. But every least court might judge of money matters. Moreover to this Court belonged the setting up of a King, and the making of a lesser Synedrion for any tribe or city, and to judge of the enlarging of any city or the court-yard, and the sending forth to war. Their returning to the camp, saith Ferus, ought to teach us, when we have received gifts, to come forth amongst the people to do good amongst them Ferus. herewith. And there went forth a wind from the Lord▪ and brought quails from the sea, Vers. 31. Tostatus. and let them fall by the camp, &c.] Tostatus saith, that this great miracle was wrought by the ministry of the Angels, of whom very many were employed to bring them in. But Ferus better, Gods Almighty power herein appeared, Ferus. that without sending forth his Angels or any army, but onely a wind, he brought in so many millions of quails instantly. What this wind was, is shewed Psal. 78. 26. God sent an east wind and brought in a south wind by his strength, which may be noted, to be contrary to the nature of quails, because, Plin. lib. 10. c. 13. as Pliny hath it, they are not wont to fly with a south wind, as being more heavy, but always with a north wind. The place, from whence the quails were brought, was the sea, that is, as is most probable, from the arabic bosom, where there use to be abundance of them beyond the read Sea, southward and somewhat west. Hugo saith, that the quails now brought, were not little, such as we now have, but greater, being called Hugo. Kings birds, or curleii, or currelii, from running. Sapient. c. 16. they are called ortygometrae. Haply these were greater then ordinary, but they were quails, not other fowls;& yet if they were as small, as ordinary, the miracle was the greater, that so many thousands hungry of flesh also should be satisfied, and overfilled with them. Mystically Rabanus noteth, that God fed Rabanus. The Mystery. them not with beasts or fishes, but fowles, to teach them by these carnal things granted them at their desire, which although they had their original from the waters, yet fly in the air, to be heavenly minded, and to have their minds lifted up to things above, as it is commanded, Col. 3. 1. For, let them fall, Hebr. is {αβγδ}, he spread them, or sent them down, and they were round about the camp, as it were a dayes journey on every side, and two cubits high from the earth. This was breast height, saith Solom. Jarchi, so that they needed not to stoop down to take them up, or reach up Sol. Jarchi. their hands to catch them, which was a singular providence of God towards them, though most unworthy for their murmuring, in that they could so easily gather their food. And the people stood up all that day, and all that night, and all the next day, and Vers. 32. gathered quails, he that gathered least gathered ten homers full, &c.] What the Homer is, see before Levit. 27. 16. about 10 bushels, so that each one had about 30 bushels, which being laid together made an heap, and therefore the called. rendereth it heaps, and so the word is used, Exod. 8. 4. The quails being gathered in this great abundance, they are said to have spread round about the camp; the Sept. have it, they dried them for themselves: but Munster and Vatablus, that they put them round about in nets, or other Munster. Vatablus. devices, which they had to keep them alive, till they had spent most of them. But how they should keep them alive so long, I cannot see; it is more probable, that they killed them, as they took them, and having taken out their garbage, they salted them and laid them abroad to be dried, that they might keep: Whereas Philo saith, there came new quails every Cajetan. evening all that month, it is contrary to the sacred history; for they came but at this time only, and such a quantity as was now gathered, might well suffice them for a month. And it is not unlikely, but that they grew at the last stale and unsavoury, insomuch, as that being eaten, they made the stomach sick, and were cast up again, as was threatened, that they should come out at their nostrils. And whilst the flesh was yet between their teeth before it was chewed, the Vers. 33. wrath of the Lord was kindled, &c.] The vulgar latin for these words, before it was chewed, hath it, and this kind of meat failed not: so likewise the Sept. {αβγδ}, Hebr. before it was cut off; and it may be expounded either before it was cut off from their mouths, that is, failed, or before it was cut by chewing, that it might go down and be digested: but this latter is rather to be preferred, because it is said yet to have been between their teeth; and Psal. 78. 30. it is said, the meat was yet in their mouths. God sent not this plague, saith Cazkuni, till that he had fully fed them all, that Cazkuni. none might say, he cut them off, because he could not feed them. The plague, wherewith in his anger he smote them, Aben Ezra will have to be Aben Ezra. Tostatus. Isidor. Beda. Corn. à Lapide. that of the pestilence; but Tostatus, Isidor, Beda, Hugo, &c. the plague of fire burning them, and some of that fire spoken of before, vers. 1. by way of anticipation, but that hath been already confuted; and because it is said to have been a very great plague, it is most probable, that it was not fire, but the pestilence haply bread of the stink of these fowles growing stale, and of corrupt humours engendered by over-much fullness; and of this last Fonseca speaketh. The time when was not, till about the end of this month, and yet within that time, not after it, because the flesh was still in their mouths, when they were smitten, Psal. 78. 31. the fat of them are said to have been smitten, that is, the chief and most greedy and gluttonous. For those that are gluttonous then, and so addicted to the belly, there is a punishment coming from the fierce anger of God, and for them to have plenty, wherewithal to gormandize is not to enjoy a blessing from God, but to be the nearer to a curse and a plague. And he called the name of that place Kibroth-hattaavah, because there Vers. 34. they butted the people that lusted.] Kibroth hattaavah signifieth graves of lust, and therefore was an apt name for these graves where these lustres after flesh were butted. He called; that is, Moses called, that by the name this plague might be remembered, and the like sin afterwards dreaded. In that they, which had eaten Manna and lusted after this, for flesh, were The Mystery. thus destroyed by the plague of God; Ferus mystically noteth, that they, who after grace received turn carnally minded again, shall be destroyed of the Lord. He that putteth his hand to the plough and looketh back, is not fit for the Kingdom of God. From Kibroth hattaavah they go on to Hazeroth and abide there, this Vers. 35. H. Bunt. Patriarks travels. Ambros. de mansion. in 14 was eight miles. Hazeroth, signifieth courts, or entries; H. Bunting saith, caves, having long grass at their mouth. Ambrose speaketh of this name, as signifying blessednesses, teaching hence mystically, that we shall rise out of our graves to eternal bliss. But not Hazeroth, but Ashrai signifieth blessednesses; yet the allegory may hold, we shall go from our graves to the entry or court of heaven at the last day, and stay there, have our abode there for ever. CHAP. XII. ANd miriae and Aaron spake against Moses, because of the Ethiopian woman, Vers. 1. whom he had married. In speaking of Zipporah, whom Moses married, Exod. 2. 21. I have brought many authors affirming her to be the Ethiopian here meant, the chaldeans for Ethiopian hath, a fair woman, whom he married, and rejected, or companied not withall; because as the called. rabbis have it, he often came to the most holy place to speak with God, and when the people were to come to hear God speak, they were forbidden Sol. Jarchi. to come at their wives, Exod. 19. 15. so that according to them the quarrel about this Ethiopian, or contrariwise fair woman, whom Moses had married, was for that he did not live and bed, as an husband with her, by reason of his often going to speak with God: of this she complaining to miriae and Aaron, they took her part saying, that they were Prophets as well as he, and that the Lord spake to them, and yet did not refrain from conjugal society. But Rab. Abraham, that she was black, and when she complained of her husband Moses, as was aforesaid, they told her that R. Abraham. she was black and ill favoured; and for that cause it was, and not for his going to speak with God, that her husband refrained from her, thus they. But others better, that after the spirit given to the seventy, and the quails Lorinus. brought, and the judgement shewed upon those that had murmured against Moses, the wife of Moses, as is most probable, coming to have some speech with miriae, who happily might say, now there were many equal unto Moses, because they had the spirit as well as he; she contrariwise extolled her husband, as being superior to them all still, and to her and Aaron also; to the hearing whereof Aaron coming, he took in with miriae, and Moses with his wife, and so there was an hot contention amongst them. But of all others Calvin speaketh the most probably of this conttoversie, Calvin. that it was about the principality, they envied that Moses was still the chief and head of all; and against this they objected his marrying with an heathen woman, an Ethiopian, and not of the holy seed of Abraham, for which it was unfit, that he should be their Prince and ruler; Aaron being rather to be preferred, who was both for his own person and his wives every way without exception, and for this exposition make the words of v. 2. here following. God spake by Aaron as well as by Moses, but Moses in one part of him, that is, in his wife was vile and base, for she was an Ethiopian, why then should he be thus set up above all, and not rather Aaron. Thus also Ferus, who saith, when they saw Moses yet more graced, 70. Ferus. Elders being enlightened by his spirit, they envied him, and sought occasion to speak against him by his Ethiopian wife. Yet indeed there was no reason, for he married her in the time of his exilement, as Joseph had done in Egypt before, and before the Law given, and she had now embraced the true faith: Before were the murmurings of the common sort set forth, now the muttering of the chief against Moses. It is a marvel that miriae the sister, and Aaron the brother, both extraordinarily graced and advanced for the sake of Moses should do thus; for Aaron was high Priest, and God spake often to him, as to Moses, and miriae was a prophetess, Exod. 15. 20. wherefore they two are spoken of together with Moses, as leaders of the people, Mich. 6. 4. But as the meaner sort is prove to fleshly lusts, and worldly desires, so the greater are most prove to ambition. miriae it seemeth began to expostulate, because she is first name, it appearing hereby still, that the devil prevaileth most with the weaker sex, and that they are most ambitious and contentious. And they said, hath the Lord spoken onely by Moses, hath he not also spoken by Vers. 2. R. Solomon. us, and the Lord heard it.] R. Solomon addeth for explanation, according to his opinion, as before, That Moses should abstain from his wives company. because the Lord spake by him, any more then we? But they aimed at superiority in saying thus, and being proud of their own gifts sought to extenuate his, by whom they came to that they were; as still to this day they that have been instructed come at the last through pride to contemn their teachers, thinking themselves as good or better then they, to the breeding of no small trouble in the Church of God: and the Lord heard it, that is, although Moses out of his meekness regarded not their speeches against him, but passed them over; yet God, who taketh that which is done against Ferus. his faithful servants, as done against himself, observed it, and was wrath therefore. It is to be noted also, that he heareth all that is said, although but in secret: what or when the Lord spake to miriae is not shewed in the sacred History, but onely that she was a prophetess: but the Hebrewes ascribe a Chimicall book unto her, wherein her revelations were set down; but this hath long ago been rejected, as a fiction, neither did she utter any thing that we know of by the spirit, but the song, Exodus 15. Origen supplying their speech here thus, this oughtest thou not to have Origen. hom. 6. done,( O Moses) to take a wife of the seed of Cham, but of the holy seed, The Mystery. of the seed of Levi, will have the mystery of it to be to set forth the envy of Jewish Synagogue, when the Lord took the Gentiles like an Ethiopian in blackness of sin and superstition to be his Church and Spouse, because they observe not the legal rites, and he saith, that Moses was never so much commended, as now after his marrying of this blackamoor commemorated. Rabanus maketh the like mystical application; the Law set forth by Moses Rabanus. is married, as it were to the Gentiles, the Church amongst them; the Jewish Synagogue set forth by miriae and Aaron hath indignation at it, pleading that God hath spoken by them, and finding fault that we have no circumcision of the flesh, but of the heart, no sacrifices but of praise, nor feast dayes, but of the unleavened bread of sincerity: but God permitteth Moses still to keep with the Ethiopian, his words with the Gentiles, and miriae is smitten with leprosy, the Synagogue is in a fowle and filthy case through infidelity and many absurd opinions, that they are fallen into, but as she was separated for this but 7 dayes, and then returned into the Camp, so the Jews shall not always continue in this foul case, but at the end of the world be converted and saved. To that of Origen, agreeth Procopius, and Ambrose saying, that it was plainly a mystery of their derogating from Procopius, Ambros. the people their brethren in the latter times. Now the man Moses was very meek above all the men upon the face of the Vers. 3. earth.] This is added here both to show, that he had no way provoked them to this contumely, but by his meekness and humility had given them cause to love and to praise him: and also that he sought not to revenge himself, but did patiently suffer them. That we might from him learn meekness, which is singularly commended, Matth. 11. 28. and not to seek to be Rom. 12. 19. avenged for injuries, seeing God taketh his part, that avengeth not himself. Hereby saith Chrysostome, a man may be most certainly known to be endued Chrys. Hom. 34. in Gen. Nyssen. orat. de laud. Basilii. with reason, if he be meek and gentle, and modest and quiet. Greg. Nyssenus praising Basil for his meekness compareth him with Moses, calling him {αβγδ}, a common example to all that look at virtue. Claudian speaketh of meekness, as being a likeness Claud. cum vin camur ab omni Munere sola deos aequat clementia nobis. 1 Sam. 12. 2 Cor. 11. 5. to God. When we are overcome of every gift, onely meekness maketh the gods like unto us. This praise of his own Moses was enforced to writ for our learning, as Samuel afterwards justified himself, and Paul to the Corinthians praised himself, yet at sundry times he was very angry, Exod. 11. 8. 6. 20. 32. 19. Levit. 10. 16. Numb. 16. 15. 31. 14. &c. for if there be no anger through zeal, and courage for God and against sin, this is not meekness but pusillanimity and baseness. And as Moses relateth his own virtues, so likewise his unadvised anger and unbelief, Numb. 20. 10. Psal. 106. 32. 33. And the Lord spake suddenly to Moses, Aaron, and miriae, come out ye● Vers. 4. three, &c.] This sudden speaking was to show the greatness of his anger; as when a man calleth his servant hastily, whom he meaneth sharply to rebuk, Ps. 64. 7. Mal. 3. 5. Ps. 50. 19, 20. He called them suddenly to the Tabernacle, saith R. Solomon, that being taken in their legal pollution, R. Solomon. Aaron by companying with his wife, and miriae with her husband, as Moses did not, they might be confounded by that very thing, for which they spake against Moses. But this is fabulous, saith Tostatus, the true reason Tostatus. hath been already yielded. And to the Tabernacle he called them out of the camp to reprove Aaron and miriae there apart from the people, having regard unto their dignity for their high place, in which they were that they might not be exposed to contempt; so Ferus, and Lyranus who Forus. Lyranus infereth hereupon, that Priests ought not to be made to do penance publicly. It is a rule also of Saint Augustine, that a Prelate having offended in August. ne dum nimium servatur humilitas regendi frangatur authoritas. government should not be to ask forgiveness of those that be underhim, lest whilst humility is too much intended, the authority of ruling be broken. The reproving of them publicly also might have been prejudicial to Moses, if it had been opened before the people, how his own brother and sister had spoken against him, they being apt to be moved by examples, and specially of those, that were in so high place, and so near to him, to inveigh against him also. Their being called to the Tabernale, and Moses with them, that there The mystery. they might be reproved before him, may mystically serve to set forth our being called before our own conscience for our sins, the law set forth by Moses, being here urged against us, that we may see into our sins and repent of them. And the Lord came down in a pillar of a cloud, and stood in the door of the Tabernacle, Vers. 5. and called Aaron and miriae, &c.] Of Gods descending in a cloud, see in divers places before; but it is to be noted, that they three being come to the Tabernacle, the Lord bade Aaron and miriae onely to stand Gregor. sapiens cum in fancy laudatur, in mente stagellatur. Vers. 6, 7. forth, because he was to speak of the praises of Moses, he would do it therefore, as it were behind his back; because as Gregory hath it, when a wise man is praised to his face, he is lashed in his mind. If there be a Prophet, I the Lord will speak to him in a vision, &c. but my servant Moses is not so, who is faithful in all my house, &c. Here the Lord sheweth three ways of his speaking to Prophets, 1. by vision, as to Abraham, Gen. 20. 7. chap. 15. 1. and to Jacob, Gen. 46. 2. and to Ezekiel, chap. 1. 1. and the rest of the Prophets. 2. By dreams, thus he spake to Jacob, Gen. 28. chap. 31. 11. to Joseph the son of Jacob, and to Joseph the husband of Mary, &c. 3. Mouth to mouth, or face to face, as to Moses; of which, see before, Exod. 33. 11. and letting him behold the similitude of the Lord, that is, his back parts, as it were, some more glorious appearance of his, then hath been granted to others to see, Exod. 33. 23. Betwixt Moses and other Prophets, the rabbis observe, that there were these differences; 1. Moses heard God speaking to him without terror surprising him, as one friend may hear another; but other Prophets not without great terror troubling and almost exanimating them, as an horror is said to have come upon Abraham. Daniel fell down, as a dead man, see the like touching Gen. 15. Dan. 10. 8. Zachary and John afterwards. 2. God spake to other Prophets by his Angels, but to Moses not so, but mouth to mouth. 3. Moses had all things revealed plainly to him, other Prophets darkly, so that after they had seen or heard the thing, they needed the Spirit to expound it. 4. Others waited and prepared themselves, till the Spirit should come upon them, being joyful, and using psalteries and harps, as Elisha, when 2 King. 3. he desired to prophesy, called for a minstrel, and then sometimes the Spirit came upon them, and sometimes not: but Moses could go to the Lord and so prophesy, whensoever occasion required, as Numb. 9. 8. He was as the ministering angels; other Prophets when the Spirit had done speaking by them at any particular time, went to their tents and to their wives; but Moses, because he always prophesied, and was sanctified, as the Angels, and had his heart always fast bound to God, and the skin of his face shone, returned not to his first tent, but was separated from his wife for ever; so Maimony, who also saith, that prophesy resteth not, Maimony in Jesude hattorah, c. 7. but on a wise man, great in wisdom, and mighty in his virtuous qualities, that his corruptions prevail not over him in any thing, but he prevaileth by his knowledge over them continually, and when the Spirit cometh upon such, his soul is associated to the Angels, and he is turned into another man, knowing also, that it is so with him. But in these things, howsoever some be most true, yet that he lived always separate from his wife after this, they may believe that will, for no such thing is revealed; and that God spake not to him by Angels, is confuted by the Apostle saying of the Law, it was ordained by angels in the hand of a mediator. Eugubinus, besides Gal. 3. 19. Eugubinus. the three kinds of revelations to Prophets here spoken of, saith, that there are two more; one by vision, when a thing is seen, not as it is, but darkly in some other thing, after the manner of a riddle, as Ezech. 2. 8. he is bidden to eat a book; so likewise John, Revel. 10. 20. another by certain images or representations, touching which Maimony saith, that when the Prophets had seen them, by and by the interpretation was written in their hearts, as the ladder, which Jacob saw, and the living creatures, Gen. 28. 12. Ezech. 1. Jer. 1. Zachar. 5. And Masius in Jos. 12. which Ezechiel saw, the seething pot and almond rod, which Jeremiah saw, and the flying book and Ephah, which Zachary saw, &c. Andreas Masius rendereth a reason, why Moses was thus singularly honoured above all other Prophets, viz. because he was Gods interpreter, and by him the law was given, that it only might be counted most holy of all men, till the coming of Christ, and no Prophet afterwards might institute any other, but all place their labour in explaining it only. But that Jesus was above Moses, the Apostle teacheth, Heb. 3. 2, 3, &c. and so all after his coming were to have respect unto him, as pointed at in Moses and his laws. For if Moses had plain revelations, Jesus much more, because he was in the Joh. 1. 18. bosom of the Father, and learned not by visions, or by speech of mouth, Joh. 3. 34. but knew all things clearly together with the father, having the Spirit without measure, and the fullness of the Godhead dwelling bodily in him. In Col. 1. 19. that this was the issue of Miriams and Aarons calumnies against Moses, see, saith Rabanus, what detractours get by their detractions, what punishment Rabanus. Sibi turpitudinem, illi splendorem, sibi Iaepram, illi glori am, sibi opprobrium illi magnificentiam quaesierunt. to themselves and praise to him, from whom they unjustly detract, filthiness to themselves, glory to him; reproach to themselves, to him magnificence. Moreover in that Gods revealing of his will to Moses plainly is here spoken of after the mention of the Ethiopian woman, whom he had married, he mystically noteth, that when Moses came to us Gentiles, as an Ethiopian, things were not held in darkness, or as it were, in riddles any longer, but all the mysteries of the kingdom of heaven plainly opened, that is, when we embraced the faith, and were made the Church of God, and had his Word committed to us. For now Manna is shewed plainly to figure out Christ, who is meat indeed, and likewise the rock yielding Joh. 6. 1 Cor. 10. water in the wilderness. And herein Rabanus followeth Origen, who useth the same words. Wherefore then were ye not afraid to speak against my servant Moses? Heb. Vers. 8. against my servant, against Moses, that is, saith Sol. Jarchi, against my servant, though he were not Moses; or against Moses, though he were not Sol. Jarch. my servant, ye should have been afraid to speak against him. There are two things from hence to be noted, that one should fear to speak against Ferus. any of Gods servants, and especially against any set in authority. 2 Pet. 2. 10. so Ferus. And the anger of the Lord was kindled against them, and he departed] That is, he turned from them, as being exceedingly incensed, so that he resolved to Vers. 9. smite, and not to hear any interceding to spare. Ferus noteth, that God is said twice to have been angry with them,( and so it is in the vulgar latin, here, and vers. 2.) first because they sinned; secondly, because they persisted in this sin and repented not, and now he shewed more anger then before; persisting in sin then provoketh God more, then sinning. And behold miriae became leprous as white as snow, &c.] This was the Vers. 10. worst kind of leprosy and most incurable, as we may gather, Exod. 4. 6. 2 King. 5. 27. of this it is spoken again, Deut. 24. 9. as a judgement to be remembered. Why miriae was smitten and not Aaron, Theodoret rendereth these reasons; because her fault was greater, forsomuch as a woman Theod. qu. 3. in Num. ought to be subject, and Aaron was high Priest, and therefore not to be made unclean by the leprosy, of which the Priest was to judge; and because to see another punished was terror enough to him: and lastly, because he interceded for his sister, it appearing hereby, that he was penitent for this offence. But the chief reason was indeed, because miriae had offended most, and began in this contention, as is intimated by her being Ferus. first name, ver. 1. that women, who are most apt to vex men with their tongues, might learn by this example, to take heed of railing, as Ferus hath it; who also noteth, that it was a punishment answerable to her sin. For a detractor is truly leprous, he hath a corrupt heart, and sendeth forth a stinking sent from his mouth, infecteth others, and shall be cast out of the new Jerusalem. For the mystery, it hath been touched before, that the Jewish Synagogue being offended, and speaking against the Church of the Gentiles is judged of God, and shut out, as labouring with a spiritual leprosy, &c. Now if God did so severely punish speaking against Moses, what shall become of those that despise Christ, who was far greater? Hebrewes 12. 25. And Aaron said unto Moses, alas( my lord) I beseech thee, lay not this sin Vers. 11. upon us, wherein we have done foolishly, &c.] Aaron was soon moved with repentance, as we red not, that miriae was; and he fleeth to the mediation of Moses, as for whose sake this leprosy was sent, as thinking himself unworthy now to come before the Lord in prayer. And it is to be noted, that his brother, younger then he, whom he had before contemned, now he calleth his lord; so do the judgments of God work to humble the godly, whereas the wicked wax worse and worse. Let her not be as one dead, of whom the flesh is half consumed, when he cometh Vers. 12. called. Par. out of his mothers womb. The called. Let her not now be separated from amongst us, for she is our sister, pray now for this dead flesh, that is in her, that it may be healed, Calvin, Let her not be as an abortive, which Calvin. when it cometh out of the mothers womb is consumed in the half of the flesh thereof. The vulg. latin, Let her not be as one dead, and as an abortive cast out of the womb, behold half her flesh is already consumed of the leprosy. The Hebr. word for word is, Let her not be as one dead, which in the going out of the mothers womb, and half the flesh thereof is consumed. It is a comparison taken from a child dead and consumed in the mothers womb in a great part, before the birth: for even so the leprosy did consume and eat into the flesh, till the party infected dyed miserable, and the leprous were whilst they lived, as then dead, both in their being separated from others living out of the camp, and because they defiled such as touched them, as the dead. And Moses cried unto the Lord saying, Heal her now, O Lord, I beseech thee. See Vers. 13. here the meekness and goodness of Moses, he did not only forgive the injury offered him, but prayed for her, that offered it, as is commanded, bless them that curse you, and pray for them that despitefully use you. The Targum Matth. 5. 44. Targum Jonathan. Jonathan paraphraseth thus upon it, And Moses prayed and besought mercy before the Lord, saying I beseech mercy of the merciful God, I beseech God that hath power of the spirits of all flesh, heal her, I beseech thee. For in that he is said to have cried out, it appeareth, that he prayed most earnestly and as grieved for her, and in saying, O God, for so it is in Hebr. {αβγδ}, God of power and mercy, his invoking of Gods power and mercy is shewed, and therefore Exod. 34. 6. these two words {αβγδ}, God of mercy are joined together. And the Lord said to Moses, if her father had but spit in her face, should she not Vers. 14. be ashamed seven dayes, &c] The Lord being entreated remitteth the sin, but will have miriae endure the punishment seven dayes for her greater humiliation, and the terror of others. Spitting in the face is a sign of contempt, Job 30. 10. Esay 50. 6. Luk. 18. 32. and if her natural father in anger had spit on her face and put her to this shane, she could not for shane but have hide her self at the least seven dayes from the sight of men, much more her heavenly Father having spit in her face, as it were, by the leprosy, which appeared in her face not all over, but in certain places like spittle, dispersed. And the time of seven dayes is set, according to the law of separating all leprous persons. For, but spit in her face, Hebr. it is, by Levit. 13. spitting spit, that is, data opera in anger. Vers. 15. And miriae was shut out of the camp seven dayes, and the people journeyed not, till she was brought in again.] She having sinned was not spared, notwithstanding her great dignity, to show, that none sinning of what high degree soever, shall be spared. But yet this honour was done to her, that all the people stayed for her, so as they used not to do for other lepers; even under the punishing hand of God a Prophet is to be reverenced for his holy calling, and all should mourn together for him; as before, when Nadab and Abihu perished, Levit. 10. 6. The Targum Jonathan saith, that the Targum Jonathan. Lord promised, ver. 14. when he bad, that she should be shut out, I will cause to stay for thy sake, the cloud of my glory, the Tabernacle, Ark, and all Israel, until the time, that she is healed; but this is only a paraphrase upon the event, as if he had so said. That of Sol. Jarchi hereupon is overcurious, Sol. Jarchi. the Lord imparted this honour to her, because she once stayed for Moses, when he was cast into the river, Exod. 2. 4. For the mystery of all this, Ferus setteth it down briefly thus; Moses The mystery. Ferus. taking an Ethiopian to wife, was a figure of Christ marrying with the Church of the Gentiles: Aaron and miriae murmuring at it, of the Jews envying the salvation coming to the Gentiles, and preferring Moses and the Prophets before him, saying, We are Moses his disciples, ye are his; we John. 9. know that God spake by Moses, &c. For this as God was angry with miriae and smote her, so that she was cast out of the camp; so he is angry with the Jews, and hath cast them out of his Church; and although the whole company of the doctors have prayed for them, yet they are kept out, till the fullness of the Gentiles be come in. But till then the whole Church waiteth, and cannot enter into the heavenly Canaan; as these could not go forward, till miriae was healed and restored. And afterward the people removed from Hazeroth, and pitched in the wilderness Vers. 16. of Paran.] Of this wilderness of Paran, and how they were said before to have come to it, and now again, see Chap. 10. 12. CHAP. XIII. ANd the Lord spake to Moses saying, sand men that they may search the land of Canaan, &c. of every tribe sand a man, every one a Ruler among them, Vers. 1. 2. &c.] This of the sending out of these searchers is more fully set down, Deut. 1. 19. And when wee departed from Horeb, we went through all that great and terrible wilderness, &c. and we came to Kadesh Barnea. And I said unto you, ye are come to the mountain of the Amorites, which the Lord giveth unto us. Behold the Lord hath set the land before thee, go up and possess it, &c. And ye came near unto me and said, we will sand men before us, and they shall search the land, &c.] So that the Lords speaking here unto Moses to sand, is to be understood, after that they had made this motion, and Moses, as it is likely had consulted with the Lord hereabout. And here divers removings of the children of Israel, before they came to Kadesh Barnea, where this was spoken, are omitted; as Junius noteth, and is to be seen, Numb. 33. from vers. 18. to vers. 36. and chap. 32. 8. or rather being sent back from Iunius. Kadesh, to which they came at their remove from Hazeroth; those removes were made, and so they came again thither, see ch. 20. 1. The last vers. of the 12. chapter is by the vulgar latin made the first of this chapter; They pitched in the wilderness of Paran, and there the Lord spake to Moses, &c. But in the Hebrew it is not said there, and it was in Kadesh that the Lord spake thus, but this Kadesh was in Paran, and all the mansions name, Numb. 33. from Hazeroth to Kadesh were in the wilderness of Paran, as hath been touched before, Numb. 10. 12. and vers. 3. it is expressly said, that they went from Paran, see v. 26. For sand men, Hebr. is, sand thee men; that is, as Sol. Jarchi expoundeth it, this motion cometh not Sol. Jarchi. from me, but seeing the people desire it, if thou pleasest, sand men, &c. They ought indeed, when the Lord bade them by Moses, to have gone up without sending searchers first, which argued a distrust and faint-heartedness in them; yet in yielding to their weakness, the Lord permitteth them to take their own course, although by the sequel it appeared to be for the worse unto them. Note then that it is dangerous to prefer our own counsels and ways before the Word of God: for hence came their murmuring to the destruction of almost 600000 in the wilderness, who were wearied and wasted Ferus. out there, so as that they could never enter into the land of promise. For notwithstanding Gods gracious promises of sending his angel before them, and his continual presence by the cloud set to guide and to protect them, they believed not, that he was able, or would bring them to the possession of the land. Wherefore let us flee this carnal wisdom, and be always intent to that, which the Lord saith, being assured, as the children of Israel when they did thus never failed, but always prospered, so shall we, and finally, come to the heavenly inheritance promised us; let us with David say, led me Lord in the path of thy Commandments. For one man, vers. 2. Hebr. is one man, one man that is one of one tribe, and one of another; Psal. 119. 33. Ver. 2. for the twelve tribes, but of Levi none, because the Levites were to have none inheritance there. Deut. 18. 1: Vers. 3. At the command of the Lord he sent them.] That is, as was before noted at his permission: But forsomuch that God saw it would be for their hurt, why did not he forbid it? The Hebrewes answer, to accomplish their desire, and to render them their recompense, and to give Josuah and Caleb In Phesiktah. a good reward. Wherefore he sent out these searchers, as he had before sent them quails in anger, that the carnal and worldly minded might not joy so much in having their worldly desires fulfilled, and Gods children may bear it the more patiently to be in adversity and to want these things. These heads of the people, or rulers sent out were not of the seventy set up to rule, Numb, 11. nor of the Captains, Numb. 1. for their names do all differ, but of the captains over thousands mentioned. Exod. 18. So Cazkuni. The other were to remain still in the camp to govern and led the Cazkuni. people. And these were their names, of the tribe of Reuben, Shammuah, the son of Vers. 4. Zaccur, &c.] Moses setteth down their names for the more certainty of the History, and for the perpetual ignominy of the wicked, and the praise Ferus. of the just, such as two of them onely were, Caleb and Josuah. Touching these names I will note nothing, but onely whereas vers. 8. Hosheah, the son of Nun is spoken of as a Prince of the tribe of Ephraim, when the Prince of the tribe of Manasseh cometh to be spoken of, v. 11. It is said singularly, of the tribe of joseph, namely of the tribe of Manasseh Gaddi, the son of Susi. Ephraim and Manasseh were both the sons of Joseph, yet Manasseth Vers. 8. 11. his tribe is spoken of, as Josephs, and Ephraims not. The reason may be, because Manasseh was his first-born, Jos. 17. 1. although Ephraim Gen. 48. 19. be first name, as by the spirit of prophesy Jacob of old had preferred him: but Ezech. 37. 16. Ephraim is called by the house of Joseph. Cazkuni Cazkuni. saith, Manasseh is here set forth by Joseph, but Ephraim not, because as Joseph had brought up an ill report of his brethren, Gen. 37. so Gaddi of Manasseh did of the land, but Hosheah of Ephraim did not. And Moses called Oshea the son of Nun Iehoshuah.] The name Joshuah Vers. 16. was before, Exod. 17. 19. and therefore it was not now first changed, but when he went to fight against the Amalekites, although the change be not mentioned till now; thus Origen, Theodoret, Tertullian, Lactantius, &c. Orig. Hom. 11. in Exod. Theodoret. qu. 34 in Exod. And it agreeth with reason, that it should be so, because he is there first called Joshuah, and always from thence forward, as Abram after his name changed is always called Abraham. Yet some are for the change of his name at this time, as Anastasius, Augustinus, Justinus, Tostatus, &c. and that he was before called so by anticipation. Cazkuni noteth, that he Cazkuni. was called Joshuah, when he first became Moses his minister, and served him, but Deut. 32. 44. he is called Hosheah again, because it is the manner of kings to give new names to their servants, as Gen. 41. 45. Dan. 1. 7. but when he was now to be, as it were king after Moses, he was called by his first name again. But it is not to be doubted, but that Moses called him thus by the spirit, in the name Joshuah signifying salvation, intimating how he should save the people from the Amorites their enemies, and destroy them, and so be a true type of Jesus saying us from our sins. Tertullian calleth him by the same name Jesus, and Prudentius, and by the Greeks he is so commonly called. There is another Joshuah mentioned just. Martyr. contra Tryphon. 1 Sam. 6. 14. into whose field the ark came and stood still, as drawn by virtue of that name, as Justin hath it: see also Zechar. 3. 1. And Moses sent them into the land of Canaan to spy out the land, saying, go Vers. 17. this way southward, and go up into the mountain, and see what the land is.] By southward, he meaneth the south part of the land, which was nearest to them, and this was most dry and barren, a great part of it being wilderness, for thus the word negeb here used signifieth dry, and therefore Calebs judge. 1. 15. daughter having land given her in the south, asketh of her father springs of water: of a wilderness lying here see Jos. 15. 1. and the Septuagint render it, go up by the wilderness. They are directed then to go this way to search, that they might see the worst of the land first, the best Sol. Jarchi. being reserved to be shewed afterwards as merchants show the worst of their wears first, and afterwards the best, Sol. Jarchi, go up into the mountain, that is, where the Amalekites and Canaanites dwelled; as appeareth, ch. 14. 40. being the strongest part of the country, because if that were once subdued, it would be easy to subdue the rest. The things that he directeth Vers. 18. 19. 20. them to search into was; whether the land were fat, or lean, the people few or many, and their dwellings strong or weak, &c. In speaking of their searching the land, he mentioned it three times: 1. By the land meaning the nation or people dwelling in it. 2. The buildings and fortifications thereof, and the air, 3. The soil, whether there be wood or not; this the Targum Jonathan expoundeth trees of food, be of good courage, and bring Targum jonath. of the fruit of the land. This is put in, saith Cazkuni, because vineyards had keepers there, which watched them. Cazkuni. So they went up and preached the land from the wilderness of Zin unto Rehob, as men come to Hamath: Of the wilderness of Sin it was spoken before, Exod. Vers. 21. 16. 1. But that was a wilderness betwixt the read sea, and mount Sinai nearer Egypt, having the name from thorns, or bushes which grew abundantly there, or happily it had the name from Sin, a strong city in Egypt, of which see Ezech. 39. 15. But this was Zin written with {αβγδ}, as Jerom Hieron Epist. 127. noteth, the first with {αβγδ} signifying a bush, this in mandatum. But {αβγδ} signifieth thorns, and even this wilderness is described as very large 184 miles long, and lying between Ezion-gaber and Kadesh. The difference was, the other called Sin lay nearer Egypt, this near the land of Canaan, being the border thereof on the south, Numb. 34. 3. Rehob was a city on the H. Bunting, patriarch travails. West near Zidon, which fell to the tribe of Asher, Josh. 19. 28. Hamath, was a great city on the north part of Canaan, and the East, Numb. 34. 8. Jos. 13. 5. It is called Amos. 6. 2. Hamath the great, it was situated under mount Lebanon by the river Jabbok, and fell afterwards to Nephtalim; Adricomius. it is thought first to have been built by Amatheus, the 11 son of Canaan. The Greeks called it afterwards Epiphania, from Antiochus Epiphanes. By their going by these places it appeareth, that they went almost round about the country from the South to the West, from thence to the North and East. And they ascended by the South, and came to Hebron, &c.] Rab. Solom. and Vers. 22. Lyranus say, that onely Caleb went thither and prayed over the sepulchres of the Patriarkes: but it is plainly they came in the Hebrew, and yet it is most R. Solomon. probable, according to the rabbis, that they went not altogether for fear of suspicion, but two and two, as also Ferus noteth; but he saith the Ferus. godly in coming hither, and seeing the place of the sepulchres of Abraham, Isaac and Jacob, were comforted, when they did their devotions to God there; but the wicked by the sight of the giants terrified; so the Gen 49. 31. same things that bring comfort to them that fear God, bring terror to the wicked. They had gone out by the South, and now they return back again by the south, or the desert of Zin; and they are said to ascend, because that place was mountainous. Of Hebron I have spoken before, Gen. 23. 2. and how that it was the same with Kiriath-arbah. Now Hebron was built seven yeares before Zoan in Egypt. The Greek and chaldee call Zoan Tanes, and from hence some derive Titanes, the giants so called from this place where they dwelled, that lived in Egypt. Now of Zoan or Tanes mention is made here, Hebron being preferred for antiquity before it, because the Hebrews had dwelled lately in Egypt, and so knew that city very well. Hebron is said to have been builded by Cham for his younger son Canaan, 90 yeares after the flood, as he after built Zoan in Egypt for Mizraim his eldest. And Sol. Jarchi in comparing these two together Sol. jarchi. saith, that Egypt was a most pleasant and fruitful land, and Zoan the best of Egypt, as being the seat of their Kings, but Hebron was 7 times better then it. Here were Ahiman, Sheshai and Talmai the sons of Anak. This Anak was a mighty giant, being the son of Arbah. From whom that Ios. 15. 13. that city had the name before Kiriath-arbah, and Ahiman his son was so called, as if he should have said, who is his brother, because none was like unto him in strength again in all the world. For these giants especially was mention made here of Hebron, because this was the city of greatest strength by reason of them: but there were more giants called Anakims in divers parts, whom Joshuah destroyed, and these three were driven Josh. 11 21.& 15. 14. Vers. 23. out by Caleb, and afterwards slain, judge. 1. 10. And they came to the brook of Eshcol, and cut down there a branch with one cluster of grapes, and they bare it between two upon a staff, &c.] The word {αβγδ}, signifieth either a brook or a valley; and now first it had the name of Eshcol, a cluster, as is shewed vers. 24. This was nigh to Hebron, when they were now returning to the camp again. For from Paran from whence they H. Bunting Patriarks travails. went, saith one, to Rehob was 140 miles, from thence to Hamath 188 miles, that Rehob being in Galilee, Hamath in Syria, from Hamath they returned again to Hebron 304 miles, where upon the side of the river Eshcol they cut down a branch with a bunch of grapes, from thence to Kadesh, where the camp was, 20 miles. Their whole journey said to be in forty dayes, vers. 25. according to this account, was 652 miles, and this cluster was carried by them 20 miles. By this and other fruits, which they brought, as pomegranates and figs, that doubtless were answerable in fairness, the admirable fruitfulness of the land appeared. For the time of their beginning their journey more particularly, Cazkuni saith, they began it in Sinan, or May 29. and ended in Ab, or July 8. If it be questioned, how they could justify the taking of these fruits being other mens goods? it is easily answered, that either they agreed for them, or else having a commandement from Moses, who was Gods Vicegerent to them, they were herein justified, especially seeing the whole land by Gods appointment was theirs, and they wanted nothing now, but to go and take possession of it. And they came Moses and to Aaron, and to all the congregation in the wilderness Vers. 26. of Paran to Kadesh, &c. Here it appeareth, that Kadesh was in Paran, and so there is no difference in saying, that they were sent from Paran, v. 3. and from Kadesh Barnea, Deut. 1. 19. and Cazkuni saith, that the wilderness Cazkuni. of Paran, Hazeroth, Rithmah, and Zin and Kadesh were all near one to another. This Kadesh was a wilderness so called from a city of the Edomites of this name, Numb. 20. 16. Psal. 29. 8. It signifieth holy, as Jerom Hieron. noteth, because the Lord was sanctified there in bringing water out of a rock, and punishing Moses for his unbelief; so likewise Tostatus, who Tostatus. also saith for the same reason, it was called the fountain of judgement. And they told him, saying; we come to the land whither thou sentest us, and Vers. 27. surely it floweth with milk and honey, &c. Of this phrase of flowing with milk and honey, enough before, Exod. 3. 8. thus far they aclowledge it to be true which the Lord had before spoken, in commending this land; but ten Vers. 28, 29. of them discourage the people, by telling of the strong walls, and the strength of the Inhabitants, and particularly of the sons of Anak and of the Amalekites: for of the sons of Anak there was a proverb, who can stand before the sons of Anak? Deut. 9. 2. and because Anak and his sons the Anakims, who reigned over others, were so celebrated for might, the Greeks from hence took their name {αβγδ}, for Kings: of the Amalekites they also speak first of other peoples, because they had already fought against them, Deut. 25. 17. terrified them, and cut off many of them upon the way. The Amalekites dwelled on the south, and so nearest to them, for which they are called the first of the Nations, Num. 24. 20.& Chap. 4. 45. they first fought with them. Amalek was not an Inhabitant of the land of Canaan, as not coming of Cham, but of Eliphaz, the son of Esau by his concubine Timnah; yet because Gen. 36. 12. this people dwelled in the entrance of that land to hinder the Israelites from entering, they are here reckoned, as enemies to be encountered with. Gen. 10. 15. The Hittites, Jebusites and Amorites next mentioned, and the Canaanites came of Canaan the younger son of Cham, of whom also came the Girgashites, Hivites, and Arkites, &c. but these onely are name, as the most mighty. And Caleb stilled the people and said, we will go up at once and possess it, for Vers. 30. we are well able to overcome it. Chap. 14. 6. Not only Caleb, but also Joshua stilled them, although it is likely, that Joshua let Caleb speak first, The called. saith, he stilled the people and made them attend to Moses, who spake called. Par. words unto them to encourage them. It is not said here, what the people spake upon the relation of these Searchers, that any man had need to quiet them, and to make them hold their peace; but Deut. 1. 25, 26, &c. both their words are set down, and also the speech of Moses made unto them: whereas Caleb saith, we are well able, this came from his faith, whereby he trusted in the power and promise of God, as it was in his heart, Jos. 14. 7. according to his name. Tostatus and some others, because Joshua is not Tostatus. here spoken of with Caleb, and chap. 14. 24. Caleb alone is commended by the Lord for withstanding these murmurers, hold, that Joshua was silent at the first, as being moved by the murmurers, but soon after he withstood them: but it is better held by others, that Caleb spake here both for Calvin. himself and Joshua, forsomuch, as two could not speak together without confusion, and what praise is given to Caleb, is also to be understood of Joshua, as may be gathered chap. 14. 6.& 30. 38. for Moses, that wrote it, had Joshua for his minister, and therefore he was the more sparing in speaking of his praises. But the men that went with him said, we are not able to go up, &c.] That is, Vers. 31. all but Joshua; amongst other arguments of discouragement they say, it eateth up the Inhabitants; which by some is understood of civil wars, their Vers. 32. Ainsworth. Marciana. R. Solomon Scholast. Histor. destroying them; or of the unhealthfulnesse of the air: by some, of the pestilence now raging there; so that as they passed along, they saw many butted. Comestor hath three expositions, either it is a land of Infirmities, and none live long there, or it is a land coveted by many peoples for the goodness of it, so as that none can dwell long there, but be cut off by enemies invading them; or for the goodness of it they that once come to inhabit therein will never go out again, but continue and die in it. But this last is most frigid of all others, seeing the goodness of the land attracting men to it, were rather an argument to persuade to it, then to dissuade from it. And for infirmity shortening life, this is so contrary to the praise of it given before, as that it cannot be the meaning; unless with Calvin Calvin. we should hold, that these wicked Searchers do most impudently contradict themselves in seeking to oppose Caleb; before having said, it was a good land, but now, the air was unhealthful, and most hard labour was required in tilling the ground, to the wearing out of the body betimes, and yet not so could the Inhabitants get maintenance enough, but many perished for want: for thus Calvin expoundeth it, but most improbably, seeing, although they speak wickedly, yet in any other of their speeches they say nothing untruly,& if they should in this, they might easily have been trapped in their own sayings. That of enemies being still always ready to invade the land, and to destroy the inhabitants, that they might enjoy it, is best: for if either there had been civil wars at this time wasting the people, or a pestilence amongst them, the power to resist would have been the less feared. That the greedy desire of others to come and kill them up, when they should inhabit the land, that they might enjoy it, is meant, appeareth, because former experience had taught it, seeing the Amorites came in to Numb. 21. 26. Deut. 2. 23. dwell there by destroying the Moabites, and the Caphtorims or philistines, by destroying the Anims. And when for their sins afterwards God had given the people of Israel into the hands of their enemies, but of his mercy promised to do so no more, it is expressed by this phrase, because they say, thou land devourest men, and hast bereaved thy nations, therefore thou shalt devour Ezech. 36. 13 men no more. It is a land, that devoureth the Inhabitants, then is as if they had said, none can dwell there long in quiet, but as former experience hath shewed, be in danger continually of the invasions of other nations to root them out again. Here Calvin noteth, how wickedness increased in these evil instruments, at the first they spake not plainly against the possibility of taking this land, but made a bare relation only, but now they argue with might and main hereabout, and dissuade from going against the Nations therein: so sin beginning to get an head in any will increase more and more, wherefore resist it in the beginning. all the men, that we saw, are of great stature] Heb. men of measures, that is, exceeding tall, high as cedars, strong as oaks, saith the Prophet Amos. Amos 2. 9. There we saw the giants, the sons of Anak, and we were in our sight as grasshoppers, Vers. 33. Cazkuni. and so we were in their sight. Cazkuni in explaining it saith, men heard them say, as we passed by, there are pismires in the vineyards like unto men; of the word rendered giants, see before Gen. 6. For the mystery of all this, the searchers sent out, saith Ferus, set forth The Mystery. Ferus. preachers of the Word, who are to search the Scriptures, that they may know all things therein very well, and declare them to others, but amongst them two sorts only be faithful and good; the Prophets and Apostles and their followers, all others are heretics, which cause a great deal of trouble to them and to the Church of God, diverting them from the heavenly Canaan, and being an occasion of the destruction of very many. But these two speak cordially to the people, and bring them good fruits of that country, when by their preaching, faith, righteousness, peace, and joy in the Holy Ghost, are wrought in them; and above all, they bring the bunch of grapes, Christ Jesus, who was trodden in the winepress of Gods wrath for our sins, the Prophets going before and setting him forth, as to come, and the Apostles following after, and setting him forth as already come, and so carrying, as it were, the hinder part of the staff, as they the forepart. Rupertus, by the searchers sent out, understandeth all, Rupertus. that are stirred up to search the Scriptures; by the bunch of grapes cut down, Christ cut from the land of the living, by the two carrying it, two sorts of people, or people of two kinds worshipping Christ, and believing in his passion, some before his incarnation, who saw him not in the flesh, and some after, having him before their eyes; by the pomegranates, the martyrdoms of the Saints of God; and by the 40 dayes spent in searching the 40 daies of Christs abiding here after his resurrection; but these things arride not me so much, as the former. Touching the enemies spoken of, to deter them from going to take the land of Canaan, the Amalekites, and Amorites of so great stature; these, saith Rabanus, set forth Rabanus. Ephes. 6, 12. the mighty spirits in heavenly places, against whom we are to fight, and to drive them out, that we may possess the kingdom of heaven; and therefore it is said, since the dayes of John, the violent take the Kingdom of heaven. And in comparison of these powers we are but as grasshoppers; yet being armed with the faith of Jesus Christ they are nothing to us; they are as pismires, saith Gregory, towards those that resist them, but as lions to the negligent. And of Amalek in particular, signifying one licking up Gregor. Contra resistentes formica fit, lo contra negligentes. Origen. Hom. 19. in number. the people. Origen saith, that they set forth the Devil licking up and consuming the people of God. Amalek cometh of Eliphaz, signifying, God hath dispersed me; and Timnah, that is, a moved defection; for the Devil being moved by pride against God fell, and so was dispersed by him. Gregory and the ordinary gloss by Amalek understand the flesh, that must be cut down by the sword of Joshua. And because these were at the entrance of the Land only to hinder from it, not Inhabitants there, I think, that the flesh may best be understood by them; and by the Hittites, Amorites and Canaanites of so great stature, spiritual powers, that we are to fight against. CHAP. XIV. ANd all the congregation lifted up their voice, and cried, &c.] Before the murmuring of the people was not expressed, in showing what they Vers. 1. said; but here it is, they wish that they had died in Egypt, or in the wilderness, they challenge God for bringing them out to be a prey to their Vers. 2. 3. 4. enemies, and consult about making them a Captain to led them back again into Egypt, and something more is commemorated, Deutero. 1. 27. which is here omitted. The rabbis expound this of making a captain or Exod. 16. 3. head, of a King, censuring it as idolatry, and as the sin of those that built the tower of Babel, Nehem. 9. 16, 17. this is spoken of, as done by them, because they intended it. As the searchers caused this despair of entering into the land of Canaan to possess it, so some Preachers, saith Ferus, teach Ferus. so, that they drive their hearers to despair, but as we must not make the way to heaven too large and facile, so we must not make it too streight and hard, we must so deter from sin, as withall to publish grace. The sin of the children of Israel was manifold in their thus murmuring: 1. Their forgetfulness of all that they had seen and heard tending to confidence and assurance of the divine aid against all dangers: for they contrariwise gave no credit to the promises of God, but rather believed lies. 2. The universality of their murmuring, the whole multitude lift up their voice. 3. Their repenting of all the good that God had done for them, and desiring that he would led them no more. 4. Their desperate consulting to return again to the Egyptians, whom they knew to be most infest against them 5. Their going about to ston those that advised them well. And these be still the sins of the wicked; 1. they rather believe the lies of seducers, then the word of God, and 2. all estates and degrees do wickedly, there is no diligence amongst superiors, no obedience amongst inferiors, no religion amongst Priests, no fear of God amongst the people, no love betwixt the married, no fidelity amongst neighbours, no maturity amongst the old, nor discipline amongst the young. 3. They are weary of repentance, and had rather live still in their sins, then force themselves to amendment, and thus: 4. after some escape made they return to the Egypt of sin again. 5. Seducers are loved, but such as speak the truth hated and persecuted, so Ferus. Then Moses and Aaron fell on their faces before all the assembly, &c. It is said, Deut. 1. 29. that Moses spake unto them to encourage them, which Vers. 5. happily was done at the first when Caleb spake unto them, chap. 13. But now seeing them obstinately to persist in their wickedness, and to blaspheme God, that had done so much for them, he and Aaron fall down upon their faces before them to move them the more to remorse and repentance for these their wicked speeches; thus expressing their sorrow, as Joshuah and Caleb are said by and by to have done by rending their garments. Their falling down was then by way of mourning at the indignity of the thing, and by this lowly gesture before their subjects to incline their minds that were so vilely bent to better motions. Ferus and Tostatus yield three reasons of their falling down; either they fell down, as being amazed, Ferus. Tostatus. Calvin. or to pray unto God; or the more to move the people to remorse. Of these Calvin prefereth the second, but then it would not have been said, they fell down before the assembly; but before the Lord, as it is said, Numb. 16. 28. Josh. 7. 6. neither can it bee conceived, that they fell down, as being astonished, and so not able to stand, for they were not of so little courage. And joshuah the son of Nun, and Caleb the son of Iephunneh rent their clothes, &c.] Of rending clothes in sorrow, see before Levit. 10. 6. as good Vers. 6. preachers they grieve for the sins of the people, and exhort them to a better confidence, saith Ferus. This rending of their clothes was in detestation and sorrow for the peoples blasphemy, as the high Priest, before whom our Saviour Christ stood, when he heard him as he thought speak Matth. 26. 65. blasphemy, rent his clothes, although the high priest ought not so to have done, Levit. 21. 10. and chap. 10. 6. and this may be a reason why Moses and Aaron before spoken of rent not their clothes, because the anointing oil was upon Aaron, so that he might not, and Moses was of as high dignity in the Church, being indeed as it were, an high priest above him. And they spake unto all the company of the children of Israel, saying, the land Vers. 7. which we passed through is an exceeding good land, &c.] Caleb was the mouth of them both before, but now Joshua seemeth to be the chief speaker, and Caleb did second him to move them the more. They seek three ways here to move them. 1. By the excellency of the land, and giving them hope to enjoy it through Gods donation. 2. By the nature of their sin, rebel Vers. 8. ye not against the Lord, it was rebellion to speak as they did. 3. By the nakedness, and indefensible state of the people; Their defence is departed Vers. 9. from them, and the Lord is with us, they shall be bread for us: whereas they say, vers. 8. If the Lord delight in us, he will give us this land: this is to be understood not as a speech of doubting, as Tostatus noteth, but as if they had said, if the Lord delighteth in us, as he certainly doth, witness the great and wonderful things that he hath done for us; for otherwise they had herein ministered matter to the peoples incredulity. For rebel not against the Lord; the Septuagint have it, do not apostatise from the Lord. From the word {αβγδ} here used cometh of Nimrod, who in confidence of his own joseph. lib. 1. Antiq c. 5. strength was a stubborn rebel against God, saith Josephus. They shall be bread for us, this is opposed to the speech of the wicked searchers before going, It is a land that devoureth the inhahitants thereof, this shall not be found Numb. 24. 8. to be so, saith Joshua; but contrariwise we shall eat them up as bread, we shall as easily consume and devour them, and have pleasure in so doing, as men have when they eat their meat, we shall destroy them without resistance: so Augustine, Tostatus, Lyranus, &c. Their defence is departed, August. qu. 23. in Num. Hebr. their shadow; for Gods protection is said to be his shadow, Esa. 51. 16. Esa. 49. 2. Psalm. 91. 1. The meaning then is, that God did not protect them, and his protection is set forth saith Tostatus, by this word Tostatus. shadow, because as the shadow defendeth from the scorching heat of the sun, so Gods providence defendeth from destruction. But it is not plainly said, Gods protection is departed from them, saith Augustine, August. because they were wicked, and so had not a time to flourish and reign, but by a secret dispensation of the divine providence, but contrariwise of themselves he saith, the Lord is with us. But all the congregation bade ston them with stones, and the glory of the Lord Vers. 10. appeared in the Tabernacle of the Congregation.] As this rebellious people were once about to do to Moses, Exod. 17. 4. so now they are to Joshua and Caleb: but God by giving a sign of his presence restraineth their fury, and dampeth them in their attempts, so Numb. 10. 42. and before Exod. 16. 10. 24. 16. Levit. 9. 6. 23. Josephus saith, that they would have joseph. Antiq. lib. 3. c. 1. stoned Moses and Aaron also, and then have made them a Captain to return into Egypt, which is not improbable. But Gods glory appeareth; that is, he shewed some terrible sight, whereby they were affrighted, and so his faithful servants preserved. And the Lord said unto Moses, how long will this people provoke me, and how long will it be, yer they believe me for al the signs that I have shewed amongst them.] Vers. 11. The Lord vouchsafeth not to speak to the people as unworthy, but turning from them as it were, he speaketh to Moses. The word rendered, provoke is used, Esa. 52. 5. and there it is rendered blaspheme, so likewise by the Apostle alleging that place Rom. 2. 24 their provoking then here spoken of was by blaspheming, and by contemning, Prov. 1. 30. c. 15. 5. Esa. 5. 24. For this contempt and not believing the Lord saith▪ he will smite them with the pestilence, Vers. 12. and disinherit them, and make of Moses a great Nation; thus also he had spoken before, Exod. 32. 10. For smite them, Hebr. is smite him, his meaning being that he would smite them, as one man, as is expressed. v. 15. He saith, that he would disinherit them, because by his promise to their fathers, Canaan was their inheritance: for these words, make of thee a great Nation▪ the Septuagint have, make of thee and of thy fathers house; and for smite them with the pestilence; the called. and Septuagint have smite them with death. Because the Lord saith here, that he will do what he did not, Julian objected, that he was inconstant and variable; but Cyril of Alexandria answered, the thing indeed is changed, but God is not changed, Cyril. Alex. 5. contr. julian. onely in not doing as he saith when he is provoked, he sheweth how much he doth esteem of the prayers of his servants, in that for these he reverseth the sentence, and of how great clemency he is, so that he desireth that his wrath should be hindered, and that sinners should turn to him by repentance. God said not thus, as Origen hath it, as being subject to anger, and Orig. Hom. 8. in number. as one speaking in his passion, but that both the charity of Moses towards the people, and the goodness of God which is above all understanding might appear; for this sheweth it to be so great, that by the prayers of his Comminatio haec non est iracundia, said prophetia. servants, his decrees of punishment made upon provocation by horrible sinning, are reversed. This speech also containing a mystery, the threatening here made was not anger, but a prophesy, that the Jews should be rejected and another Nation raised up out of the Gentiles, greater then they not to be called by Moses his name intimated in his refusing of this offer, but by Christs name Christians; thus also Rabanus, Theodoret, Rabanus. Theod. qu. 67. in Exod. Ferus. Hieronimus, Gregory, cyril, Alexander, &c. He threatened thus to provoke Moses to pray for them saith Ferus, and this effect should his threats have in us. And Moses said unto the Lord, then the Egyptians shall hear it, &c. From hence to vers. 20. is shewed, how Moses entreated for the people, reasoning V. 13, 14, 15 V. 16. 17. V. 18. 19. from the great grace, which the Egyptians had heard and in part knew, that he did them, in dwelling amongst them with his cloud; so that if he should now destroy them, they would tell the Canaanites, that he did this because he was not able to bring them into that land, Exod. 32. 11. 12. &c. he reasoned from this, that they would object, that he brought them out for mischief, Deut. 9. 28. both these are joined together, when Moses commemorateth his prayer made. And he pleadeth from that which the Lord had proclaimed of himself, long suffering, of great mercy, forgiving iniquities, Ferus. &c. vers. 18. all which is had before, Exod. 34. 6, 7. The servants of God saith Ferus, in the time of danger make prayer their refuge, as Moses here doth. Again, they are most solicitous for Gods glory, that it may no way be disparaged, and they rely not upon their own merits, but Gods mercies: And lastly, they pray in faith of his gracious promises, whereas no mention is made here of Abraham, Isaac and Jacob, as there is, Exod. 32. 12. 13. It is to be conceived, that now he held them unworthy to be styled by them any longer, to whom they were so unlike: for they believed without signs, but these not, when they had many. And the Lord said, I have pardonned according to thy Word. But as truly, Vers. 20. 21. as I live, all the earth shall be filled with the glory of the Lord, &c. From hence to verse 25. The Lord setteth down his purpose touching the people, 22, at the request of Moses he yieldeth not to destroy them all suddenly; 23, but because they had provoked him now ten times, he threateneth that they shall die in the wilderness from 20 yeares old and upward, except Caleb, 24. who should have a possession in the land of Canaan, he and his posterity after him. By these words, I have pardonned; Cazkuni understandeth, heretofore Cazkuni. when they sinned about the golden calf, but now I will not pardon, but punish. But the Septuagint better, I do pardon; for at Moses his request God pardonned now again, yet according to his word, as it is said here, I have pardonned according to thy word: that is, not to destroy them altogether as one man, as was said, v. 15. For Moses was guided by the Spirit of God not to ask, that they should be spared any otherwise, but as heretofore when he interceded for them; and thus his petition was now granted, they were pardonned in general, the utter destruction threatened, but not all punishment due for their rebellion. Ferus hath two ways more of expounding it: I have remitted the eternal punishment in hell, Ferus. but not the temporal. 2 I have remitted the guilt, but not the punishment, and hereupon he infereth, that they who are forgiven of God, and in the Church absolved from their sins must yet do penance as they are enjoined, But no such conclusion can be made from hence, but onely that they whom God hath pardonned their foul offences, must not yet look to be free from temporal punishments, wherewith God is wont to judge his, that they may not perish with the wicked world, they shall have much sorrow 1 Cor. 11. 32. and smart here, that sin, although they be pardonned, and shal not perish everlastingly, as hath been noted before, upon Exod. 32. 34. But for delinquents punishing of themselves any otherwise then by contrition, and fasting, and putting on sackcloth and ashes, was it never heard, till superstition invented unnatural whipping and wounding of the own body. But as truly as I live, all the earth shall be filled, &c.] Hebr. I live, and the Vers. 21. earth shall be filled, it is a form of swearing often used by the Lord, Ezech. 18. 3. c, 29. 33. c. 5. 11. Jer. 4. 2. in the last of which places it is a form prescribed to us, Thou shalt swear the Lord liveth, Rom. 14. 11. The gesture used by the Lord in swearing was the lifting up of his hand, Deut. 32. 46. The Lord sweareth here saith Ferus, to confirm Moses touching the pardon pronounced, and to make the people the more patiently to bear their Ferus. temporal punishments, seeing the eternal were remitted: And withall because he saith not ye shall see my glory, but the whole earth shall be filled with it, here is a prediction of a more general grace to all people to come by Jesus Christ; as if he had said, I will not onely show my grace towards this people in pardoning them, and so make my name glorious, but also towards all mankind, because thou dost so much stand for the glory of my name. For I will one day lay aside mine anger, give my son, sand the Holy Ghost, and cause the gospel to be preached in all the world, and so proclaim a general Jubilee to all people; thus also Origen and Procopius, Chrysostome and Theodoret. But Calvin understandeth this oath of the Lord, as taken to be revenged Calvin. upon the rebellious people, and yet to provide for his own glory, about which he saw Moses to be so solicitous, and the punishment which he sweareth to lay upon them, is that they shall not enter in to possess this good land, of which they had made themselves so unworthy by their unbelief and rebellion. And by thus doing, as Lorinus herein saith well, my Lorinus famed and glory shall not be endangered amongst those infidels, but I will be glorified in all the earth, because it shall be known every where, both that I have justly punished so many thousand rebells, and have brought in their children 20 yeares old and under, whem I would, that is after forty yeares into the promised land, preserving them miraculously in the wilderness all this time. My mercy mingled with justice shall purchase me famed amongst all men, especially, when they shall know hereby, that I could have destroyed them all at once, but would not. And that the oath of the Lord tendeth to this, as much, if not more, then to the confirming of the mercy promised appeareth, Psalm. 95. 11. where after this provocation mentioned, it is added, to whom I swore in my wrath that they should not enter into my rest. And that this is his meaning, is further explained v. 28. and yet I deny not, but that this mercy of not being suddenly consumed, and so having their sin pardonned is also implied, and a more general mercy in Christ, see Esa. 6. 3. Psa. 72. 19. Because all those men which have seen my glory and my miracles, which I did Vers. 22. in Egypt, and in the wilderness, and have tempted me now these ten times, &c.] Here the Lord maketh a further expression of his meaning in the former verse, he would be glorified in all the world, by his powerful and yet merciful administration of Justice. By ten times some understand many times, a certain number being put for an uncertain. But there needeth no such refuge, for they had by this time provoked him ten times, as Ainsworth Ainsworth. hath well noted. 1 At the read sea, Exod. 14. 11. 2 In Marah, Exod. 15. 23. 3 In the wilderness of Sin, Exod. 16. 2. 4 About the manna, Exod. 16. 20. and 5 Again about the same, vers. 27. 28. 6 At Rephidim, Exod. 17. 2. 7 By the calf at Horeb. 8 At Taberah, Numb. 11. 1. 9 At Kibroth hattaavah, Numb. 11. 4. 10 In this place Ferus numbereth that Exod. 5. for one, and so nameth but one about the manna. Thus we may see, how God keepeth a catalogue of the sins of the wicked, even from the first to the last, when they may think he hath forgotten them. Surely they shall not see the land which I swore, &c. Hebr. if they shall see; but the Septuagint render it, surely they shall not see, and there is good ground for this reading, because this being spoken of Psalm. 95. 11. where these words are used, Wherefore I swore in my wrath, that they shall not enter into my rest, and mentioned, Heb. 3. 18. they are thus rendered, that they should not enter: but by entering is meant entering to possess it. And hereby was mystically shewed, that none which go on impenitently in sin, shall ever enter into heaven figured out by this land. God beareth with men in their sins, till they come to a certain measure, but then there is no escaping of punishment, although Moses prayeth for them, or Noah, Job or Daniel, Jer. 15. Ezech. 14. And the more any have seen or know touching God, the more he is near to this dangerous case. But my servant Caleb, because he had another spirit in him, I will bring into Vers. 24. that land, &c.] Numb. 32. 12. Moses in commemorating this History, joineth Joshua to Caleb, and therefore he also is to be understood here, see vers. 30. although Deut. 1. 36. Caleb onely is again mentioned. But when Caleb alone, is spoken of and no mention made of Joshuah, it is, saith Procopius, because he should bring them into the land as their Prince and Procopius. governor, so that when the Lord sweareth that none of them should see this good land, except Caleb, it is to be understood, none of the subjects, he that was to be as King over them being passed over in silence, that he might be more fully spoken of afterwards in his particular History. The word {αβγδ} here rendered, because, signifieth also a reward, whereupon Oleaster noteth, that these words may be rendered, but to my servant Caleb there Oleaster. shall be a reward, because he had another spirit in him; but here is no word signifying because, if this be rendered a reward; and therefore the first reading is best. Because he had another spirit or mind to oppose the wicked searchers and the people, through the grace of the spirit that was in him, to believe and to rest upon my promises and power, he and his posterity shall possess. Thus we see, if there be but one amongst very many endued with grace, he is not forgotten before the Lord, but remembered, highly praised and rewarded. Now the Amalakites and Canaanites dwelled in the valley, to morrow turn you, and get you into the wilderness by the way of the read sea. The Lord having Vers. 25. threatened them and made promises to Caleb, now beginneth to put in execution, what he had said, he biddeth them not to go any more forward, but to turn backward, fearing them with the Amalekites and Canaanites, that were not far from them, and would be ready to destroy them, if they stayed still there, or went forward, because they were now destitute of Gods gracious protection. And of the Amalekites he specially speaketh, as by whom the Searchers had feared them before, chap. 13: 29. amongst whom some of the Canaanites, it seemeth, dwelled also, although the greatest number of them dwelled by the sea, and by the cost of Jordan, who are therefore so distinguished, chap. 13. 29. And this threatening proved not vain, for when they, notwithstanding this charge, presumed to go forward, these peoples came against them and destroyed them, vers. 45. But how are they said, vers. 45. to dwell in that hill, whereas here it is, in the valley, Cazkuni expounding the word {αβγδ}, sate in the valley, saith Cazkuni. that the greatest part of them sate there, and some of them upon the hill; or else hearing of their coming, they went up to the hill, and lay in wait for them there, and if so, it might well be said, the Amalekites and Canaanites, which sate on the hill; seeing this word sitting is used also for lying in wait, Psal. 10. 8.& Josh. 8. 9. Tomorrow turn ye] They were now in Cadesh, for to that place the Searchers returned them, and here they are said to have continued many dayes, Deut. 1. 46. and then to have turned by the way of the read Sea, as the Lord commanded, Deut. 2. 1. The Lord commanded, saying, to morrow turn, &c. how then did they according to his word, and yet turned not, till after many dayes? Cazkuni saith, to morrow, meaneth after this time, as Exod. 12. 34. to morrow when thy son shall ask thee, that is, at any time hereafter: but although they removed the morrow after that this was spoken, they abode yet in Cadesh many dayes; for they were there all the time that the searchers went about the Land, which was 40 dayes. For get you, Hebr. is, journey for you, that is, for your good. By the way of the read sea, that is the way, which they had formerly passed, where that great R. Solomon. Exod. 14. miracle had been done of leading them through upon dry ground. They were now in the wilderness, but near towns and cities; in bidding them to return then to the wilderness, he meaneth, that they should get them further off from that land, and from the habitations of men; for they were now within 40 miles of Jerusalem; so H. Bunting Patriarks travails. The read Sea, saith Ainsworth, is that wherein the Apostle saith, that passing through they were baptized, and baptism is to repentance, wherefore in Ainsworth. 1 Cor. 10. bidding them to go by the way of the read Sea, mystically is taught a long repentance, wherewith they should repent, that have horribly sinned. Procopius noteth, that it was a fit punishment for their sin, they would return to Egypt, therefore God causeth them to go back that way to perish. And the land said, how long shall I bear with this evil congregation, that murmur Ver. 26, 27, 28, 29, 30, 31, 32, 33, 34, 35. against me, &c.] Here the Lord in more words, and more fully setteth down their punishment, that they should all fall in the wilderness, from twenty yeares old and upward, and none of them enter the land, except Caleb and Joshua, but their children should after forty yeares wandering in the wilderness, according to the number of dayes of searching the Land. For, how long shall I bear, Hebr. is, how long; the rest being cut off, it is an eccliptick speech, such as men use to utter in passion of mind, as Exod. 32. 32. Psalm 90. 13. Psal. 6. 4. Vers. 30. for these words, which I swore, Hebr. is, I lifted up my hand; for this was a gesture used in swearing, as was shewed vers. 21. Vers. 33. for these words, your children shall wander, Hebr. is, your children shall be feeding; wandering being set forth hereby, because sheep do use to wander in feeding about, till many of them are destroyed, so Cazkuni: shall wander 40 years, Cazkuni. that is, being counted from their coming out of Egypt, of which time more then a year was now expired: and bear your whoredoms, the called your sins, that is, the punishment of them, whereof their spiritual whoredoms by idolatry was the chief. Vers. 34. a day for a year; as here, so mystically afterwards a day was put for a year, Ezech. 4. 6. Dan. 9. 24. Rev. 11. 3. and ye shall know my breach of promise, Hebr. my breach, that is, what it is to cause me by your wickednesses to break off, or to fall out with you. Solom. Jarchi saith, my breach, in that ye have broken your heart from after me. The Sept. ye shall know the wrath of mine anger; the called. ye shall know that ye have murmared against me. Vers. 35. I will surely do it. Hebr. if I do it not: it is another oath added to the former: upon occasion of this judging them to death within the compass of these years Moses made, Psal. 90. taking occasion to set forth the shortness and instability of mans life in general; Junius. In Junius. Ferus. that it is said, vers. 27. How long shall I bear, &c. Ferus noteth well, that it is not merely sinning, but persisting in sin and impenitency, that God will not bear withal, or be stayed from bringing terrible judgments upon. And again, the Lord saith thus, and speaketh of a breach, to show, that he broke not the Covenant with their fathers, but they broke it, so that he was not bound now unto them hereby: Moreover, he destroyeth them not suddenly, but in forty years; partly, that they might have time to repent; partly, that their children, whereof many were yet little ones, might not be destitute of all solace; and partly, that these children might see in their parents the Justice of God, and so grow up the rather in his fear: and lastly, that their continuance under the punishment might make them to repent the more; and that by their childrens being kept out of Canaan so long a time, we might all learn, that heaven is not soon or easily obtained, but with much travail and labour, and many sufferings: for the number of forty, setteth forth repentance, as we may see in the Ninevites, and the fast of Moses forty dayes, and of Elias, and Christ. Whereas they are punished a year for a day, this also served mystically to show, that the wicked, for the day of this life, wherein they sinned, shall have a year of sorrow in the life to come never to be ended: thus Ferus. Thus it was decreed touching the whole multitude, that they should Ver. 36, 37, 38. be forty years in consuming; but the ten wicked Searchers, who were the cause of this murmuring were destroyed by the plague forthwith, before they went from before the Tabernacle, as is intimated in that saying, they dyed by the plague before the Lord; for thus Uzzah, who dyed before the Ark, or by the Ark, 1 Sam. 6. 7. is said to have dyed before God, 1 Chron. 13. 10. Sol. Jarchi, and the Targum Jonathan say, they dyed by Sol. Jarchi. Targum Jonathan. an inflammation of their tongues, worms issuing out of them. Thus they, that were on occasion to others of falling, were first and most terribly destroyed, to teach, that he who layeth a scandal before others, sinneth in a more high degree, and shall bear his punishment accordingly. As for Joshua and Caleb, he saith, they lived still, the other ten dyed presently, and all the rest in 40 years, who were stirred up by them to murmuring, so that of 600000 two only survived to enter into the Land of Canaan. And in like manner, say the rabbis, it shall be in Talmud Babyl. in Sanedrim. the dayes of Christ, according to that, Jer. 3. 14. I will take you, one of a city, and two of a family, a very right application, as the event since hath proved it. And Moses told all these words unto the children of Israel, and they mourned greatly] Hearing the severe sentence of God, they grieved, but it Vers. 39. was for the punishment, not for the sin, and it was grief, that came too late. And they rose early in the morning, and gate them up to the top of the mountain, &c. That is, as is explained, Deut. 1. 41. they girded on their weapons Vers. 40. and offered to go up, their attempting them and resolving upon the thing is called the doing of it. Before they sinned by despair, now by presumption: for that this attempt of theirs was not out of penitency, appeareth, because still they were refractory, and would not be ruled by Moses. They would go up now, but could not; before they might, but would not: time is to be taken for grace, whilst it is offered. And as they, so many will ascend to the Tabernacle of God; but are beaten back again and perish, viz. all such; as go upon presumption instead of a right grounded faith. And Moses said, Wherefore now do ye transgress the Commandement of the Ver. 41, 42, 43. Lord? &c. God had commanded, that they should turn back by the way of the read Sea; when they prepared themselves then ●o go forward, they transgressed and so added sin to sin. They trusted not unto God, and therefore he threateneth not to go with them, and therefore that they should perish if they went up by the hands of their enemies. Note, that whatsoever is against the Word of God is a sin, and maketh liable to Esay 30. 1, 2, &c. judgement, how good soever the intent of the doers be, so likewise 1 Sam. 15. But they presumed to go up to the top of the hill, but the Ark of the covenant and Vers. 44. Moses departed not out of the camp. The word rendered, they presumed, is {αβγδ}, they proudly presumed, or being lifted up in their heart through an assurance, that they conceived of the victory, for {αβγδ}, signifieth to lift up, Hab. 2. 4. when Moses repeateth this again, Deut. 1. 43. he useth a word coming from {αβγδ}, to be proud, ye were proud to go up. The Targum Jonathan Targum Jonathan. hath it, they went forward in the dark; which reading is followed by the vulgar latin, contenebrati ascendebant; for there is another Hebrew word near to this, viz. {αβγδ}, signifying a dark place, and if this be followed, then it is to be understood, that they were darkened through unbelief, as the word may be expounded, Hab. 2. 4. and is expounded, Heb. 1. 38. withdrawing himself through unbelief. But the Targum Jonathan saith, not onely they went forward in the dark, but addeth before the dawning of the day. It is more probable, that it was darkness of mind, and not of the night, which is here meant. For this presumption they were here paid, the Amalekites and Canaanites Vers. 45. came against them and destroyed them to Hormah. This was threatened by Moses, and now it is verified. Deut. 1. 44. it is said, the Amorites came out and chased you like bees in Seir even to Hormah: for this is the general name of the Inhabitants of that country, Gen. 15. Seir was a Province amongst the Mountains belonging to Esau, near to Kiriath-jearim in the borders of Azotus and Ascalon. Hormah was a place within the country of the Canaanites, being afterwards thus called from Herem, a curse, because the Israelites promised, if God would give this place into their hands, they would utterly destroy it and all things therein, as accursed, which being done, it was called Hormah. Whereas the enemies are said to come down, and yet they went up to the Nemb. 21. 3. top of the Mountain, it may be conceived, that the enemy was upon an higher mountain. Thus they, that having salvation offered them, and entrance into the heavenly Canaan by Christ, but refuse, yet they press on trusting to their own righteousness, as the Jews do, shall perish. CHAP. XV. ANd the Lord spake unto Moses, saying, when ye are come into the land of your habitation, &c.] The Lord having prescribed the rights of burnt-offerings Vers. 1, 2. and peace-offerings, and meat-offerings before, Levit. 1. 2, 3. but not appointed a meat-offering to a burnt-offering or peace-offering, now supplieth that defect commanding both, that to every burnt-offering and free-will offering, and offering upon a vow, and at their solemn feasts a meat-offering be added, and setting down the quantity when a lamb was brought, or a ram, or a bullock; and besides the meat-offering he enjoineth a drink-offering. For the measures here set down, a tenth part of an Ephah, and the third part of an Hin, see before Levit. 23. 13. Because meat-offerings are appointed here only with burnt-offerings, &c. Maimony gathereth, that they were not brought with sin or trespass-offerings, Maimony. except the sin-offering of the Leper, to which one is expressly appointed, Levit. 14. 10. and the reason is, because these sacrifices are not voluntary, but necessary, he also excepteth the sacrifices of fowles, meat-offerings were not required to them, but to beasts only, as is here expressed. Since their destruction in Hormah, no mention is made yet of their removing; but Comestor addeth to the end of chap. 14. and they returned into the wilderness. And it is certain, that they were now in the wilderness, to which God had commanded them to turn: for thither they went from Kadesh-Barnea, Deut. 2. 1. And in this chap. v. 32. it is said, whilst they were in the wilderness they found a man gathering sticks upon the Sabbath day, intimating, that when the things here set down were in doing, they were in the wilderness. It is to be conceived then, that their return back into the wilderness by the way of the read sea being left to be understood, or to be set down, Numb. 33. where many journeys are recorded to Ezion-gaber, being cast up by H. Bunting 148 miles, and 174 from Jerusalem, and many yeares travail passed over in silence; now the end of the time approaching, in which they were adjudged to wander in the wilderness, the generation being grown up, to whom the Lord had promised the possession of the Land, he caused them to be instructed before their entering in the rights of his service. And this shewed his favour and reconciliation to them after that great provocation of their fathers, in that he was pleased to speak by way of instruction unto them touching things to be done, when they should come to possess the land of Canaan: for in saying thus he gave them comfort and confidence to attain the possession of it. Thus after the threatening of the Law, saith Ainsworth, follow the comforts of the Gospel: so after 24000 slain for following Baal-Peor, chap. 25. the people Ainsworth. are mustered to have the land divided amongst them, chap. 26. and then the Law of sacrifices at their solemn feasts is again repeated, chap. 28. 29. After judgement for humiliation followeth grace and mercy for salvation, if humility and penitency be wrought hereby. For the mystery, Rabanus saith, in mentioning every kind of beast to The mystery. Rabanus. be offered in sacrifice, when they should be in the land of Canaan, it was shewed, that we, who live in the Church, should in all kinds of good works use spiritual wisdom, having the faith of the Trinity typified in the Ephah, which contained three measures, and keeping the decalogue, set forth in the tenth part, the oil signifieth mercy and charity, and wine spiritual grace, and communion with the passion of Christ. He also applieth the several measures diversely, which I pass over, as too curious. The truth is, sacrifices were Gods food, as they are often called, and therefore as with our meat we use bread, and some condiment of oil and salt, and wine, and are delighted with sweet smells, so upon Gods altar, which was as his table, all these must be put to make a perfect repast. cyril Alexandrinus Cyril. Alex. 5. 16. de adorat. by the fine flower understandeth life, because is the staff of life; by oil, a cheerful countenance; and by wine, gladness of heart; because oil maketh the face to shine, and wine gladdeth the heart; and therefore will have the glorious life to come set forth hereby; and by the divers measures, one to a lamb, and two to a ram, &c. The divers degrees of glory, to the divers sorts of the elect. But because in sacrificing men gave unto God, not he unto them, it is more apt to apply it to such virtues, as we that believe and so offer our sacrifice Christ, must be endued withall, viz. Sincerity set forth by fine flower coming out of the heart of the wheat, mercy and charity by the oil, and inward joy of the holy Ghost by wine; to which effect Rickelius. And the divers measures according Rickelius. to the smallness or greatness of the beasts offered, the divers abilities of several offerers, it being required of every one to offer as he is able; the poorer less, the richer more. One ordinance shall be for you of the congregation, and for the stranger that sojourneth Vers. 15. with you. Of the stranger so journing amongst them bound by the same law; see before Levit. 16. 29. There are not divers ways then, but one and the same way for Jews and Gentiles unto salvation, all are freely justified by the grace of God, and none by their own works. When ye eat of the bread of the land, ye shall offer up an heave offering to the Ver. 19. Lord, &c.] It was before appointed, Levit. 23. 10. that an heave-offering of a sheaf of their first fruits should be brought before that they are any of the corn of that year: Now it is further provided, that they should offer an heave-offering of the first of their doughty also, a cake thereof to be Vers. 20. heaved as the heave-offering of the threshing floor. In making this ordinance the Lord speaketh diversely from that Levit. 23. 10. and all other like passages before going, for he saith, vers. 18. When ye come into the land, but in other places, When thou art come or shalt come, intimating an having Sol. Jarch. of the land in possession, saith Solomon Jarchi, but in thus saying, their entering, before the possession so soon as they got any of the bread of the land to eat, which they did at their first coming, Jos. 5. 11. 12. This cake was not to be offered on the altar, but to go to the Priests maintenance, as all other heave-offerings, ch. 18. 19. The bringing of it to the Lord was in Ezech. 44. 30. acknowledgement, that they had all their food from him, and for the sanctifying of the rest. Of what quantity this cake must be it is not said, but the rabbis have limited it to be the 24 part of the doughty, and if it were the doughty of a common baker, the 48 part, because his lump is much more Maimony in Biccurim. c. 5. R. Solom. then of a private person. Yet R. Solomon expounding these words; as ye d'ye the heave-offering of the threshing floor, ye shall heave it, saith it is meant what quantity every one will voluntarily bring, no certainty being set. But the similitude rather standeth in the bringing of this as duly, as the first fruits of their corn, called the offering of the threshing floor. Maimony Maimony in Biccurim. saith, the poor, that paid no first fruits of their gleanings, yet were to pay a cake of the first doughty made of their gleanings. By that which hath been said it appeareth, that this cake was to be brought by every one, and not one by the whole congregation, as one sheaf was appointed to be brought at Pentecost, Levit. 23. 10. Again, whereas that was paid once in the year; this every time that they baked, saith Lorinus, which might Lorinus. be once or twice a week. And therefore the Jewish women have a custom to this day, when they bake, to separate a cake which they call Callah, and because they have no Priests to give it to, they cast it into the oven and burn it, saying, blessed be thou( O Lord our God) King of the world, who hast sanctified us by thy precepts, and hast commanded us to separate a cake of our doughty to thee. And he saith, it is a godly exhortation of Oleaster made to women, as often as they go to baking, to separate the first to God and to his Priests: but it might as well be commended to offer the sheaf at Pentecost, and first fruits still, whereas such old things are now done away in Christ, the antitype of all those offerings. Rabanus by the cake Rabanus. of the first doughty offering understandeth the dedicating of the beginning of every good desire and work unto God, acknowledging it to come from his grace and not from any ability in himself, as the first fruits of the threshing of the floor served to set forth the preachers consecrating of his first endeavours unto God. R. Menahem understandeth by all these R. Menahem first fruits, Israel, the first fruits of all the world. And Jer. 2. 3. Israel is called the first fruits of his increase. It served then to put them in mind to Rom. 11. 16. dedicate themselves unto God, as most holy. And not onely them, but us Christians, who are the first fruits, Jam. 1. 18. And the offering of this cake God commandeth to be made throughout their generations, to show, that they must always observe this right, as is also shewed, that they did Vers. 21. still after the captivity, Nehem. 10. 37. And for this cause Maimony saith, they were charged to keep their vessels clean, and in cleannesse to make Maimony in Biccurim c. 8. their doughty, that they might separate a pure cake without all uncleanness to the Lord. And the charge of offering this cake is iterated again and again to show the weightiness of it. And if ye have erred and not observed all these commandments, &c. Here it is provided, if the congregation or any particular person sinned ignorantly Vers. 22. against any of Gods commandments by Moses, for the expiation thereof by sacrifice. There was a like law to this made, Levit. 4. but as there is a difference in the terms, so there is in the sacrifice. There it is said, if they had committed any thing against any of the laws of God, here if they have not observed all the commandments given by Moses; and whereas a bullock onely is there appointed for a sin-offering, here a bullock is appointed Vers. 24. for a burnt-offering, and a kid for a sin-offering. The cases then are not the same, but divers, here being something decreed that was not hitherto. And that is, either the sacrifices before appointed were for sins of commission, these for sins of omission, for which an order had not yet Ainsworth. been taken, which is one of the solutions mentioned by Ainsworth. Or there it was provided for the expiation of sins against the moral law, here of sins against the ceremonial, because it is said, The commandments given by Moses, from the day that the Lord commanded Moses, &c. so Cajetan. The Cajetan. Hebrewes say that this is made against idolatry singularly, but this is against the words, have erred and not observed; some that the first was for all in general, this for particular cities and towns, and some, that this was an increase of the sacrifice before prescribed onely in a mystery, to show that under the new Testament the sacrifices of Christian people spiritually offered should be of greater quantity, then those under the Law. Calvin Calvin. saith, that two bullocks were appointed before to be brought, one for a burnt-offering, and another for a sin-offering, and that the scope of this law here is onely to give liberty to change the sin-offering bullock into a goat, if they had not two bullocks: but this doth least satisfy of any, both because not two, but one bullock onely is appointed for the congregation: and because this ordinance is absolute. The first pleaseth me best, neither is there any such reason for that of Cajetan, seeing all laws were given by Moses, and for particular cities there is no colour of reason: but of the increase of sacrifices under the gospel, see Ezech. 46. 5. 11. and compare it with this, ch, 15. v. 4. 5, 6. And if any soul sin through ignorance, he shall bring a she-goat, Levit. 4. 27. Vers. 27. it is a kid of the goats, a female, or v. 31, a she-lamb: this also is by the Hebrewes restrained to the sin of idolatry. But taking it, as before, for a sin of omission it will agree very well: for the sin of commission a kid or a lamb must be taken for the private person, for an omission a goat for any man, there being no difference put here between high priest, ruler and common people; for here are two cases put, but in the law, Levit. 4. there are four, and 4 distinct sacrifices, whereby we may perceive a reason of this law repeated here. But the soul, that doth ought presumptuously shall be cut off, &c.] For presumptuously, Hebr. is with an high hand, the Septuagint with an hand of pride Vers. 30. Onkelos called. with an uncovered head, that is, impudently and not being ashamed of it. The phrase is sometime used in a good sense, as Exod. 14. 8. God brought them out with an high hand, and Numb. 33. 3. who sinneth thus; see before Levit. 4. 1, 2. in the exposition of being cut off, see Levit. 17. 10. and chap. 20. 18. 7. 20. Because he hath despised the word of the Lord. &c.] This sheweth the sin Vers. 31. committed with an high hand to be done in contempt. From hence it is said, he that despiseth the Word, shall be destroyed, that soul shall be utterly cut Prov. 13. 13. off, his iniquity shall be upon him, called. Paraphras. Jonathan, that is, he shall be cut off in the world to come, and shall give account of his iniquity at the day of judgement. R. Menahem, the iniquity shall cleave unto R. Menahem it, after it is cut off, to be punished for ever, as Esa. 66. 24. their worm never death, that is, saith Jonathan, their soul shall never die. And whilst the children of Israel were in the wilderness, they found a man, Vers. 32. that gathered sticks upon the Sabbath day, &c. It was said before, chap. 14. 25. that they should turn to the wilderness, now whilst they were there, what particular time is uncertain, this happened. Philo saith, when some were gone forth to a quiet place, that they might there be free to prayer, they found a man binding up wood, at whom they had so great indignation, that they would forthwith have killed him, but that they thought it did not belong to private persons, and that none ought to die, but his cause being Philo. first opened and he condemned, wherefore they brought him to the Prince, &c. The lord being consulted with about him, appointed him to be stoned to death, because his heart was hardened as a ston. Some think that this man did work upon the Sabbath day in contempt, and so is set Rupertus. forth as an example of transgressing with an high hand adjudged to cutting off, v. 30 31. The Lawgiver therefore, saith he, considered not so much, what was done, as with what mind it was done. Procopius saith, that he did it, Procopius. as not thinking the keeping of the Sabbath so necessary. Tostatus, that it is uncertain with what mind he did it, as at what time, and in what place, Tostatus. and yet he allegeth the Hebrewes affirming, that being admonished of it, he was stubborn, and persisted in his sin impenitently, and that the place was Sinai, and the mans name Salphaad. I hold, that he did it with an high hand, as Calvin saith, in contempt of Gods ordinance, and of all Divine laws, or else God would not have made him such an Calvin. example. But now by punishing him so severely he provided for the reverencing of the Law, touching the Sabbath amongst all the people. And sheweth it to be the duty of Magistrates to punish the breach of it, as well as of that against murder and theft, &c. There was the same proceeding about this malefactor, that was about the blasphemer, Leviticus 24. 14, and therefore the same Exposition will serve to clear all things here. Although the Lord had already adjudged the contemptuous sinner to death, yet because sinning about the Sabbath might not seem to bee of so great moment, that a man should bee cut for that: Moses would for the peoples sake have a particular direction in this case, as being likely to strike more terror into all men for time to come. For the mystery, cyril Alexandrinus, saith, that wood being the fuel of the fire, did set forth sin the fuel of hell fire; the Sabbath Cyril. alexander. c. 30. de ador. a time of rest, the rest of the soul after baptism into Christ, Wherefore as this man gathering wood upon the Sabbath, was punished to the uttermost, so hereby was shewed, that he who burdeneth his soul with sin again after grace received, shall be most extremely punished in hell. Rabanus understandeth such, as after the grace of Christ received, turn Rabanus. to the doing of carnal works again, to gather wood, hay or stubble; which shall burn in hell fire for ever. speak to the children of Israel, that they make them fringes on the borders Vers. 38. of their Garments, and that they put upon the fringe a ribbon of blow, &c.] Because the Sabbath had been broken against the commandement of God, he now giveth a sign, whereby they might be put in mind always to keep his Commandements, Deuteronomy 22. 12. this Law is thus set down, Thou shalt make thee fringes upon the four quarters of thy vesture. And besides this means of remembering the Commandement, Deuteronomy 6. 8. It is said, Thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes; whereupon the Jews took up the use of Phylacteries also; that is, little pieces of Parchment, wherein the Commandements were written, binding them as coronets upon their foreheads, but through a mis-understanding, saith Jerome; but Calvin, according to the meaning of the charge given: the same is also commanded, Exodus, 13. 16, yet both it and the fringe Hieron. in Matth. 23. prescribed here was turned by them into supersition; see the notes on Exodus 16. 9. And Rab. Menahem saith, who so diligently keepeth this R. Menahem commandement of fringes, is made worthy, and shall see the face of the Majesty of God: and Baalhatturim, when a man is clothed with the Baalhatturim. fringe and goeth out therewith, he is safe, and God clothed with the destroying angel departeth, and he shall bee delivered from all hurt, and from all destruction. Compare herewith the superstition of the Papists, in wearing crucifixes and crossing themselves thus thinking that they are blessed from all evil, as likewise by their holy water. But the Jews in doting so upon the virtue in their fringes were secure in respect of keeping the Commandements, to remember which, that they might do them, they were instituted; and thus Gods Ordinances were perverted by their own inventions. The word {αβγδ} a fringe here put in the singular number: but Deuteronomy 22. 12. in the plural, is put for a lock of hair of the head, Ezekiel 8. 3. and from hence it is applied to a fringe, because the threads thereof hang down, as hairs; for the colour none is spoken of, and therefore they were commonly white, but if the garment were green or read, or any other colour, except blew, the fringe might be of the same colour with the garment or of any other; except black. How many fringes they should use, it is not said; but because Deuteronomy 22. 12. it is upon the four quarters of the vesture; it is gathered, that there must be four and no more, although the garment had six skirts or corners. And because it is said, speak to the children of Israel, that they make them, it is gathered, that others living amongst them were not bound by this Law, neither might a stranger make them for their use, but they themselves must make them. Moreover, they held, that women and servants and little children, were not bound by this Law; because it is, the sons of Israel, but so soon as a child is able to cloath himself he is bound by it, that he may be trained up to the Commandements, and if women and servants will wear the fringe, they may. For the blew ribbon, the word signifieth also a thread, judge. 16. 9. or a lace, Exodus, 39. 31. it hath the name from weaving or twisting; the colour must be blew like the sky, died with the blood of a blew fish called Calazon, that it may always hold the colour, and never change; the matter, of which it was made, was wool thus died, and with some vermilion mixed together. For the length of the fringe, they would have it four inches at the least beneath the thrums of the garment, that were of three inches. And when they put on their garments with these fringes, they blessed God the Lord, the King of the World, that sanctified them by his Commandements, and commanded them to array themselves with fringes. Thus Maimony, who also saith, that at this day, they had white Maimony in Tfizith. fringes onely, but wanted the blue, because they knew not how to make the blue, called {αβγδ} and it was now impossible to make it. From hence, as much may bee gathered for the understanding of this Law; so the curiosity and superstition of the Jews, in the use of the fringe appeareth: for the lengthening of which they are taxed, Matthew 23. Some will have the fringes to bee blue, and the ribbon of silk. For the mystery, it served, saith Rabanus, to teach us to keep the The mystery. least of Gods Commandements in an heavenly respect, set forth by the sky coloured ribbon: for none of them are so small, but it is of great avail to keep them; and he that despiseth the least, shall perish; so likewise others: But Ainsworth most fully, the fringe being made of many threads set forth the Commandements of God, that were many, which must continually be thought upon, and worn as a garment to cloath them: and the blue sky coloured ribbon, served to put them in mind to bee heavenly minded, as Philippians, 3. 20. Coloss. 3. 1. And that ye seek not after your own heart and eyes, after which ye Vers. 39. use to go a whoring: Hebr. after which ye go a whoring, or are a whoring. Here is noted the evil, from which wee shall be kept, by thinking continually upon Gods Commandements, wee shall not seek after our own heart or eyes: for these saith Solom. Jarchi, are the spies of the body, and brokers to bring it into transgression, the eye seeth, and Sol. Jarchi. then the heart lusteth, and the body acteth the sin. If any man bee drawn after his own heart, saith Maimony, he will bee found a waster of the world, for the slenderness or shortness of his understanding, for sometime he will go after idolatry; sometime he will question, whether there bee any creator or no; sometime the truth of Prophesies, and the Law, whether it bee of God or no, &c. Therefore, in saying, That ye seek not after your own heart: It is, as if he had said, let Maimony of idolatry, c. 2. none of you bee drawn after his own slender understanding, so as to imagine that his cogitation can attain to the truth, seek not after your own heart, that is, heresy; nor after your own eyes, that is, whoredom, so he. But the heart and eyes draw not onely to heresy, but to all manner of sin, as is noted, 1 John 2. 15. 16. and yet these bee the most noble parts, the one inward, the other outward: Wherefore wee may see how corrupt wee are by nature, that wee may aspire after regeneration joh. 3 5. by the Spirit: after which ye go a whoring; that is, not onely being lead to fornication, but to all other sins, which are as spiritual whoredoms against God. CHAP. XVI. NOw konrah the son of Izhar, the son of Kohath, the son of Levi, and Dathan Vers. 1. and Abiram the sons of Eliab, and On the son Peleth, the sons of Reuben took men, &c. Some think, that these things did not fall out just in this order, because the example of miriae strike with leprosy, chap. 12. and of other rebels so lately punished, chap. 14. and chap. 15. could not but have deterred them, as Augustine, who saith, that things are not set down Augustinus. in that order wherein they fell out, but according to the distribution of books by recapitulation. Hugo Cardinalis and Tostatus hold, that this Hugo carded. Tostatus. was done before they went from Mount Sinai, when the Levites were taken for the first born, and Aaron was constituted high Priest: for konrah being the eldest son of Izhar, the second son of Kohath, saith Sol. Jarchi, Exod. 6. 18, 21. Sol. Jarchi. Lyranus. Numb. 3. 30. and after him Lyranus, took it heinously, that Elizaphan the son of Uzziel Kohaths fourth son should be preferred before him, and set over the Kohathites as the chief. Because the chief dignity was before in the first born, and the Levites were now taken in their stead, amongst whom he was a first born, his ambitious mind could not endure thus to be neglected, and therefore he made this stir then, so likewise Aben Ezra. And Rupertus Aben Ezra. Rupertus. yieldeth a probable reason of transposing this history to this place, viz. further to confirm the Law against presumptuous sinning made, chap. 15. for one example being there brought of him, that gathered sticks upon the Sabbath day, here is added another of a manifest rebellion. But all these reasons notwithstanding, I think rather, that this history is placed in due order: for no former examples of judgments would work so upon the hard-hearted Jews, as to make them take heed of provoking the Lord again, and that which followeth, chap. 17. and chap. 18. doth so agree with this, that it must needs follow next after, and therefore if this history, then all related there must be granted to have been set out of order also; yet I deny not, but the preferring of Elizaphan might be the occasion, that broiling in Korahs breast, till now, and now at length breaking out. Comestor is wide here, who saith, that konrah aspired to the high Scholast. hist. Priesthood▪ as being the eldest son of Izhar, who was brother to Amram, and his elder, the first born of Kohath, for the contrary appeareth, Exod. 6. 18, 21. as hath been already noted. With konrah are joined Dathan and Abiram, and On, sons of Reuben. It is most likely, that konrah the chief conspirator stirred these up; as coming of Reuben, the eldest son of Jacob, and therefore such, as to whom the right of principality belonged, and not to Moses that came of Levi: yet Reuben indeed had lost his birth-right, 1 Chron. 5. 1. But konrah would help them to the principality in civil matters, and they must help him to the high Priesthood, as may be gathered vers. 10. whereas these words, took men, are put last, Hebr. it is first {αβγδ}, and he took; but the word, men, is not added: wherefore Cazkuni rendereth it, and Corah took Dathan and Abiram, &c. the word Cazkuni. and, before Dathan, is redundant: or it may be red, both Dathan; the called. konrah separated himself. It was konrah then, that took these to him in conspiring and many more, as the head of this rebellion, wherefore they are called konrah his company, Numb. 27. 3. and Jud. Epist. vers. 11. the gainsaying of konrah is spoken of. The Reubenites camped next unto the Kohathites on the South side of the Tabernacle, so that being nearest neighbours, they might easily consult and combine together in this matter. And they rose up before Moses with certain of the children of Israel two hundred Vers. 2. and fifty Princes, &c. This sheweth how great and dangerous the conspiracy was, it is added, famous in the congregation, Hebr. called to the congregation, that is, who as senators used to be called to counsel about State-matters, such was their wisdom and greatness; the vulgar latin, therefore hath it, which in time of council were called by name. These men Vers. 3. thus in a mutiny came against Moses and Aaron, challenging them for taking too much upon them, and lifting up themselves against the congregation, which was all holy; whereby they meant, that any of them might as well come near and offer their own sacrifices, as may be gathered from Moses his speech, vers. 5. And when Moses heard it, he fell upon his face] See the like, chap. 14. 5. and Vers. 4. 20. 6. But by the words following, vers. 5. it seemeth that this casting down of himself was in prayer to God, that by him he might be directed in this so dangerous a tumult: wherefore Cazkuni thus paraphraseth Cazkuni. upon it, he was abashed, and cast down his face to the ground in prayer, and there it was said unto him what he should answer. He feared, saith Ferus, for the heinousness of this rebellion, the people being drawn to Ferus. it,( as by their pleasing words they were in danger to be: for they flattered with them, saying, all the congregation is holy, that the Lord would now destroy them all both great and small, and therefore out of his great charity he thus humbled himself, to avert the judgement: but for this he and Aaron humbled themselves, vers. 22. And he spake to konrah and to all his company, saying▪ Even to morrow the Lord Vers. 5. will show who are his, and who is holy, and will cause him to come near unto him. Hebr. the morning, and the Lord will show, that is, the morning shall come, and then he will show by his Judgments; and thus the called. in the morning the Lord will make known: but the Sept. according to the signification of the word {αβγδ} here used, he hath enquired, or looked out, the Lord hath looked out and known those that are his; from which the Apostle seemeth to have taken that saying, the Lord knoweth them that are his. But here is doubtless a time appointed, viz. the next morning, when they should find 2 Tim. 2. 10. by woeful experience, what it was thus to rebel against those, whom God had set over them. So Sodom was destroyed in the morning, Gen. 19. 23. Zeph. 3. 5. In saying, he will make known, who is holy, he meaneth, whom he hath sanctified to these high offices: whereas in the end of the verse the same is repeated again, even those, whom he hath chosen, will he bring near to himself; the Sept. hath it, those, whom he hath not chosen to himself, he hath not brought near to himself. In deferring their punishment, till the morning following, the great patience and love of Moses appeareth, for he thought haply by that time that they might repent and be of another mind, when they had further considered their great error. And herein, as Ferus hath Ferus. it, was notably figured out, the manifesting of all at the morning of the resurrection, who is holy, and who not; when as many, who with Corah think themselves now to be holy, shall appear to be wicked, and perish everlastingly, although they have their censers, fire and incense in their hands, that is, make a profession of the true religion. This do, take you censers, konrah and all his company, and put fire therein, and Vers. 6, 7. ●●cense, and the man, whom the Lord doth choose, shall be holy, &c. They had boasted, that they were all holy, as if any of them might indifferently minister before God in the Priests office, as well as Aaron and his sons, wherefore Moses here propoundeth a means to try this. It was the Priests office Levit. 16. 12, 13. to offer incense, for trial then, he would have them offer it first, and after that, Aaron should take his censer and offer, as he did, vers. 47. and before that, vers. 18. when the glory of God appearing, and threatening konrah and his men, shewed, how far the Lord was from choosing them; but by calling Moses and Aaron away, whilst they were destroyed, that he had chosen them. God had made Nadab and Abihu examples before of offering incense Levit. 10. otherwise, then as he had commanded; and if they being Priests were destroyed for mis-offering it, then much more might konrah and his men expect the like, being no Priests. And herein our prerogative appeareth, that are truly faithful, we are by Christ made Kings and Priests unto God, and so may pleasingly offer the Revel. 1. 6. incense of our prayers and praises, but the wicked and unbelievers have no right thus to do, and therefore their sacrifices are said to be abomination Prov. 15. 8. to the Lord, as Korahs was, and such shall be their end, viz. destruction: When this means of trial was by Moses propounded, Josephus joseph. Antiq. c. 1. 3. saith, that the people ceased to tumultuate, approving well this course. But for the number of censers, how they should upon the sudden get so many, if this be doubted, it may easily be resolved, that most probably they had before prepared them, that they might be ready furnished to enter upon the Priests office, to which they all aspired. And Moses said to konrah, hear, I pray you, ye sons of Levi, Seemeth it to be a Vers. 8, 9. small thing unto you, that God hath separated you, &c. Moses upbraideth konrah and his company here by their ingratitude for the dignity already conferred upon them, in that for being well satisfied in their being separated, and peculiarly taken nearer to the Lord in the place of the first born, they as slighting all this, behaved themselves as if they had received no favour, unless they might have the Priesthood also. And thus he saith, to move them, if it might be, to repentance, seeing they of all other tribes were most bound to God, seeing they were preferred in the office, to which they were taken, before them all. Pride and ambition so wrought with them, as is noted, vers. 7. ye take too much upon you, ye sons of Levi, that nothing which they had would satisfy them, but they must yet be greater: Whereby we may see, how incident pride is even to the godly, as to the Levites, who had done well before in the matter of the golden calf; and to the Apostles, who striven which of them should be greatest. And Moses sent to call Dathan and Abiram, who said, we will not come up, is Ver. 12, 13. it a small thing, that thou hast brought us, &c. The place, to which Moses sent for these to come up, was the public place of judgement, for to this men are said to go up, Deut. 25. 7. Ruth 4. 1. Ezra 10. 7, 8. But they most contemptuously refuse to come, charging Moses, that he had brought them from a land flowing with milk and honey, that is, Egypt, under a pretence of giving them possessions, which he had not performed; and therefore whatsoever his pretence was, his intent was only to make himself Prince Vers. 14. over them, and he did but blind-fold all their eyes, or went about to put out their eyes, which he should not be able to do, for they saw into his fraud well enough. They say twice, we will not come up, whereupon Sol. Jarchi, and Ferus note, that they red their own destiny, for they came not up, this was not appointed for them, but to go down alive into the pit. And Moses was very wrath, and said unto the Lord, Respect not thou their Vers. 15. offering, I have not taken one ass from them, &c.] Moses that was so meek, yet when God in him was blasphemed, could not but break out into fury, for he had done nothing but by Gods direction; and therefore this wrath was not sinful, but holy, very zeal for God. Respect not their offering] The word offering, Hebr. is mincah, properly a meat-offering, see Levit. 2. but the intended offering of incense the next day might be meant, if haply then they should come to offer, as the rest; thus also Sol. Jarchi, or if they should seek by any other sacrifice to expiate Sol. Jarchi. Tostatus. this their offence. Tostatus mentioneth an exposition of Aben Ezra, that he would not respect their offerings which they had in times past made, wherein they the Reubenites being rich in cattle, had exceeded, but he rejecteth it, because sacrifices past avail only for sins past, and not for sins to come. It was an high degree of sinning, that these men were come to that so great a Prophet of God cursed their very offerings from finding acceptance before God; thus making their case most desperate, and their sin unpardonable. But the scandal was great, and therefore they must be punished for example: or his speech may be taken as a prophesy, foretelling their distaste and ruin. I have not taken one ass] That is, any the vilest thing of them; which he speaketh, to show, that there was no cause in him through any tyranny exercised over them, pressing them with burdens, or otherwise, why they should grow to this rebellion, see the like, 1 Sam. 12. 3. For ass, the Sept. have the desire of any of them, as if it were {αβγδ}, which signifieth desire, when as it is indeed {αβγδ}, an ass; but this is thought to have been changed purposely, the words being so near, lest ptolemy, for whom they translated, should have said, although he took not an ass, yet he might have taken something else, and for the like reason they changed also in 12 places more. And Moses said to konrah, Be thou and all thy company before the Lord to Vers. 16. morrow, thou and they and Aaron] When Dathan and Abiram refused to come up to be spoken to, Moses turneth his speech again to konrah and his company; the place to which he willeth them to come, is to the Tabernacle, there to take fire from the altar, and so to proceed to the altar of incense to offer it, if God would; and he saith, that Aaron should do the like, with whom they contended about the high Priesthood. It is, saith Ferus, as if he had said, seeing I cannot dissuade you from your enterprise, Ferus. attempt to do the Priests office, if ye will, and then ye shall see how it shall succeed unto you, and whether God liketh this your ambitious seeking of the Priesthood or no. Neither did Moses herein tempt God by putting it upon a sign, to be miraculously shewed, for he was doubtless put on by the motion of Gods Spirit to propound this mean of trial. Calvin. Vers. 18. konrah and his company, as was propounded, were ready in the morning, and offered their incense, as well as Aaron, and when they had done, stood with Moses and Aaron in the door of the Tabernable to expect the event. But Josephus saith, that konrah and his company having taken fire, as Aaron did, went and burnt incense in their own tabernacles, but Joseph. lib. 4. antiqu. c. 3. Aaron in the sanctuary, which done, a fire came from the Lord and consumed konrah and his men, so that nothing of their carcases remained, but Aaron alone remained unhurt of the fire. But here it seemeth, that they offered all in one place, and that some space of time was after, before their destruction. The vulgar latin hath nothing else, vers. 18. but which when they had done, stantibus Mose& Aarone, Moses and Aaron standing still, whereupon it might be thought, that Aaron offered not then, but they only, and he afterwards, when he ran and stood with his censer between the living and the dead, whereby the plague was stayed, vers. 47, 48. as Tostatus saith, that some have gathered, but rejecteth it. konrah and his men headily, according to the offer take their censers, having against the time stirred up the whole congregation to be present on their side against Moses and Aaron, nothing doubting, but that they should be as well accepted of in their offering incense, as Aaron, for they saw nothing, seeing they were able to offer incense as well as he, to deter them from it, but the difference was in the calling, which Aaron had, whereas they had none. And in like manner, although a lay man may think, that he can do ministerial offices, as well as the Minister, yet he must not presume, sith he hath no calling, being warned by the example of these men, and of 2 Chron. 26. 2 Machab. 3. Uzziah, and of Heliodorus, Jason and Menelaus, &c. And konrah gathered all the congregation against them to the door of the Tabernacle, Vers. 19. and the glory of the Lord appeared to all the congregation.] The movable people were easily drawn to take part with him against Moses, and that not some few, but all the congregation, being ready through his instigation to kill Moses and Aaron, which most probably was soon after the incense offered, but no sign shewed. Then God opportunely shewed his terrifying presence, as he had done, chap. 14. 10. and thus repressed the tumult. And the Lord said to Moses and Aaron, separate yourselves from this congregation, that I may consume them in a moment.] Much after this manner it Vers. 20. 21. is spoken chap. 14. 11. and Exod. 33. 5. but as Lot must first be separated from the Sodomites, so here Moses and Aaron, that they might not perish with the congregation of rebells; God will not destroy the just with the unjust, but knoweth how to preserve them. 2 Pet. 2. 9. then vengeance cometh upon the other. And here again the charity of Moses together with Aaron appeared, they fall upon their faces and pray for them, O God, the God of the spirits of all flesh, that is, who hast power at thy pleasure to take Vers. 22. the spirit and life from man, who hast the power of life and death, saith Ferus, for all our spirits are in thy hands. targe. Jonathan, which Ferus. targe. Ion. puttest the spirit of the soul into the bodies of all the sons of men. targe. Hierosol. which rulest over the souls of all flesh: Cazkuni, which knowest the spirit of every one. But it is an humble acknowledgement, that he had Cazkuni. all power, neither could any stay him, if he would be extreme. But how is it that he pleadeth, one man had sinned; seeing with him were 250. and all the congregation drawn by them? He meaneth, that he was the chief, and and first began this mutiny and so was in most fault, he stirred up the other Princes and the people did but follow them, as their lords. Lorinus saith, Lorinus. one man is spoken of, because these 250. were but one in comparison of all the congregation being 600000. And Calvin upon the former words, they call God, the God of the spirits of all flesh, that sith he put their spirits Calvin. into them all and formed them, he would have more pitty upon the workmanship of his own hands, alleging the like, Esa. 64. 8. And the Lord spake to Moses saying, speak to the congregation, saying, get get ye up from about the Tabernacle of konrah, &c. The Lord is entreated by Vers. 23. 24. the prayer of his servants, and spareth the multitude, and appointeth them therefore to go from about the tents of these that were destined to destruction, as is shewed that he meant by Tabernacle, v. 26. For Moses went to Dathan and Abiram, that would not come out to their tents, v. 25. and Vers. 27. there gave the people warning that were about them; which being done, came and stood in the doors of their tents, as it were deriding Moses, and his threatenings. But Moses being much moved at this their contempt threateneth destruction to them opening her mouth and swallowing them up Vers. 29. 30 alive, whereby it might appear both that God had sent Moses, and that they had provoked the Lord, by their opposing of his and his brothers 31 dignity. When Dathan and Abiram so obstinately refused to come up, Moses like a good Prince yieldath to go to them, and after him the Elders of Israel, vers. 25. that is, those 70 upon whom God put his Spirit to govern together with Moses, chap. 11. 16. the Septuagint have it, all the Elders; Josephus calleth them insigniores primates in popule, because they that rebelled, were said before to be Princes. But these, it seemeth Iosephus. either were never drawn by them, or else soon repented and joined with Moses again, seeking with him by this their going to reduce these rebels to better obedience, or because they saw them set desperately upon sinning, to daunt them the more with their presence, that when by the admonition of so many grave senators coming together they should not be moned, their obstinacy might be made the more manifest to all men, and consequently the justice of the proceeding against them, vers. 26. Go from the Tents of these wicked men, and touch nothing of theirs, lest ye be consumed. Although Dathan and Abiram onely be name, yet On also is without doubt to be understood, and konrah, touching whose tent together with theirs express mention was made, v. 24. But here Moses together with the elders being come down from the tabernacle to the Tents of these Reubenites, they only are mentioned, because enough had been spoken to konrah before, who it is likely continued with his 250 men about the Tabernacle offering incense. But Tostatus Tostatus. thinketh, that konrah this day came not up from his tent, but contained himself there, whilst the 250 offered, and were consumed with fire, because vers. 32. all the men that pertained to konrah, and all that belonged to them were swallowed up of the earth, and the 250 that offered incense were consumed with the fire, vers. 35. But it is expressly said, vers. 18. that every one of them, that is, konrah and his 250 men, and konrah by name, ver. 17. as well as Aaron took his censer, and stood with him in the door of the Tabernacle of the congregation: wherefore without doubt he perished by fire, as well as the 250, and because he was the head conspirator, a further judgement was shewed upon his tent, and all that belonged to him: as for the 250 drawn by him, the Lord punished them, because their sin was lesser, no further but in their own persons: whereas it may seem, that these 250 only perished by fire, because so many onely are spoken of, vers. 35. it may well be thought, that konrah was included within that number, he and the men with him were 250. and if there were 250 besides him; yet for the rotundity of the number they might as well altogether be called 250, as the 72 elders, chap. 11. are called 70. Touch nothing of theirs; Not only their tents, but all things belonging to them were to be destroyed, as polluted by their foul rebellion, therefore not to be touched for fear of being involved in the same judgement, if any presumed so to do. And to this the Apostle seemeth to allude, when he saith, separate 2 Cor. 6. 17. yourselves, and touch no unclean thing. Dathan and Abiram, when others fled from them for fear, were so far from being afraid, that by coming out and standing at their tent doors with their wives and children they pressed Moses on, if he could, to do something against them, vers. 27. thus Josephus. And although nothing be here commemorated, that they said now again, yet it is not to be doubted, as Josephus also hath it, but that they upbraided Moses again by his ambition, and abusing of the people; whereupon he saith, hereby ye shall know, that the Lord hath sent me, &c. ver. 28, 29, 30. To this of their going down alive into the pit, it is alluded Psal. 55. 16. If God create a new thing; thus also the evil of judgement is spoken of, Esay 45. 7. Esay 48. 6, 7. Hebr. it is here, if God create a creation, this judgement is so spoken of for the miraculousnesse of it, the like never being seen before, and the cleaving of the earth being as a thing created, made of nothing by Gods almighty power. And the earth opened her mouth and swallowed them up, &c.] Chap. 26. 10. it Vers. 32. is said, the earth opened her mouth and swallowed them up together with konrah, which may seem to be against that, which hath been already said of konrah his perishing by fire, and divers from the words here used, and all the men that pertained to konrah, but it is not said, and konrah himself also. To this it may be answered, that by konrah in that place is not meant his person, but his tent haply called by his name, as many great mens houses are: for he was with his censer offering incense& so perished by fire as hath been shewed; Scholast. hist. and for it, Comestor is plain, who saith also, that Moses having threatened destruction to Dathan, &c. prayed, and then the earth trembled and gaped. Whereas it is said, all the men that pertained to konrah, his sons are to be excepted, for they are said not to have dyed then, chap. 26. 11. How they Lyranus. were preserved, is not shewed; but some say, that they being in the same tents were miraculously taken up and held in the air, till the earth closed again, and that in the sight of all the people, because they consented not to their father; and in the remembrance hereof they made Psal. 46. or if they consented at the first, as some think, they soon repented: and as for their not separating from the tent, they had no warning. But it is more probable rather, that being Levites they were not in konrah his private tent or house, but about the tabernacle attending upon their office at this time. And these, saith Calvin, though sons of a wicked Calvin. father, were afterwards famous amongst the people of Israel, some, that came of them, being inspired to indite some of the Psalms, as their Titles do imply, which was by the Spirit of prophesy, with which scarce any of the Priests have been at any time endowed: of konrah his sons, see more Numb. 26. 11. Now as Dathan and Abiram and their families were swallowed up, so that there was nothing of them seen any more; in like manner konrah with his 250 were quiter consumed by fire, nothing of them remaining. And herein the marvelous power of God appeared, in that Aaron standing with them to offer incense, remained unhurt in the midst of those devouring flames, that ate them up. Mystically by these Rebels Rabanus understandeth heretics and schismatics, The mystery. Rabanus. that will not be subject to the authority set up by the Lord, but erect forms of government and of worshipping God of their own, persuading the people, that in their so doing God is well pleased. But as konrah and his company, they shall all perish horribly. Some understand the Scribes and Pharisees, that sought to draw the people to be against Christ, and vilified and traduced him all that they could, proudly seeking their own dignity, for they escaped the damnation to the pit of hell. And the Lord spake to Moses, saying, speak to Eleazar, the son of Ver. 36, 37. Aaron, that he take the Censers out of the fire, for they are hallowed. Why must Eleazar, the son of Aaron, do this, and not Aaron? Cazkuni answereth, lest Aaron should be defiled by the dead, amongst Cazkuni. whom these censers lay. But there was nothing of the dead carcases left of those, that were destroyed by fire, but all consumed, as saith Josephus. joseph. Antiq. lib. 4. c. 3. August. qu. 30. in Num. That of Augustine then is better, Aaron was now high Priest, and Eleazar to succeed him, wherefore God would hereby commend the order of generation, that ought to be in the high Priests succession. He must take the Censers out of the burning; the Septuagint, from amongst those that were burnt: or it might be said from the burning, because the Censers had still burning coals in them, which he is bidden to scatter yonder. For, scatter thou the fire yonder, Vatablus readeth it, let him scatter Vatablus. the fire yonder, as the word will also bear, and as it must needs be meant, because not Moses, but Eleazar was to shake out the fire. In saying, scatter it yonder, he meaneth far from the Altar out of the Sanctuary; hereby being shewed the rejection of their service, as profane, as Ainsworth saith, is done, Revelations 8. 5. fire is taken from Ainsworth. the Altar and cast to the earth, to show, that the antichristian service was rejected. for they are hallowed] The reason why they were said to be hallowed, is, vers. 38. because they offered them before the Lord] As hallowed Vers. 38. therefore they must be made into plates to cover the Altar. They were made, saith Solom. Jarchi, for vessels of ministry, and therefore might Sol. Jarchi. not be put to common use, but an holy. In speaking of those, that were destroyed, he calleth them those sinners against their own souls, because they had sinned to their own destruction. For the Altar to which it is commanded, that these plates should be fixed, and the person that should do it; It was not the golden altar of incense, but the brazen, from whence the fire was taken to burn incense by these rebels, the sign of their rebellion and destruction must be set up in the place where they sinned, and where the people might see it, as they could not do the golden altar of incense. The person, that should beat them out into plates, was Eleazar, and he, saith Tostatus, and none other must do it, because others might not Tostatus. touch things already hallowed. But I rather subscribe to Vatablus and others, holding, that Eleazar Vatablus. had the care of doing this committed to him; but he employed workmen that had skill about it, as at any other time when any instruments about the Tabernacle were decayed: for Priests had no skill to do such things. And therefore in Hebr. it is plurally {αβγδ}, and they shall make, vers. 39. But upon what part of the Altar they were fixed, is a question, because that Altar was all covered with brass already. Josephus speaketh not Josephus. of their being made into broad plates, but saith they were placed upon this Altar for a sign to the children of Israel. But they must not onely appear here, but be made into broad plates, and fastened to the Altar, Calvin saith, as a covering to the Altar; and this is most probable, because Calvin. being two hundred and fifty, and beaten out broad, they could not do less then cover the whole Altar that was covered with brass before; and the same is expressly taught, vers. 39. In appointing them to be thus used, the Lord took order, that the destruction of these men should be remembered in all generations to come, that none might ever presume to do the like again. For the mystery; by konrah and his company, heretics, being set The Mystery. forth, as hath been already said, by their censers appointed to be fixed to the Altar, their writings, saith Rabanus, must needs be set forth, Rabanus. wherein they wrote truly, and according to the Word of God: for as the fire put presumptuously by them in the Censers was first shaken out, and then they were put to use about the Altar; so those things that they have written corruptly being rejected, the other may be made use of for the edification of the Church: Or by the fixing of them to the Altar, was set forth the bringing of corrupt doctrine to the fountain of truth, hereby making it the more to appear, as when the brass of eloquution only set forth by the brazen censers, is brought to the gold or silver of true doctrine. Some by these censers of the wicked understand more rightly the flattering speeches and bribes, and feigned works of unworthy Ministers, whereby they seek dignities in the Church; the beating of them out broad, the manifesting of their unworthiness to all men; and the fixing of them to the Altar, the setting forth of their examples in divine writings for the terror of others; that they be not likewise ambitious. But on the morrow all the children of Israel murmured against Moses Vers. 41. and Aaron, saying, ye have killed the people of the Lord.] An imputation laid most maliciously upon them, when as they had prayed for the people, and the judgement was apparently from God. This sheweth the great corruption of mans heart not to be subdued by any means, till utter destruction cometh, and the continual troubles of righteous rulers, one still coming after another. To appease this dangerous mutiny, the glory of the Lord appeareth Ver. 42, 43, 44, 45. again, and Moses and Aaron are bidden to come from amongst them, that they might all be suddenly consumed, but they fall upon their faces again in prayer. Oh their great piety, that were so ready to forget injuries, worthy the imitation of all other Princes. When God made no answer upon their praying as at other times, saith Ferus, Moses conceived that wrath was gone out, and therefore he biddeth Ferus. Vers. 46, 47, 48. Aaron speedily to take a censer and fire from the Altar, and incense, and to go into the camp to make an atonement for the people, which being done, and Aaron standing with his censer between the living and the dead, the plague was stayed. Taking censers by konrah and his company brought death, saith Cazkuni, but Aarons taking of a censer, who was called to be high Priest, Cazkuni. they were delivered from death. The plague, saith Origen, began in one part of the camp, destroying still forth on, wherefore Aaron went Origen. to that place, which was between those, that were already smitten with death, and the living, to keep the destroying angel from coming any further. And there extraordinarily he offered incense, which ordinarily ought not to be done, but in the Tabernacle, that the destroying angel seeing it might be abashed, and cease from striking those, for whom an atonement was now made; and thus the plague was stayed. And by his standing between the living and the dead, the standing of The Mystery. our high Priest, Christ, at the last day, between the goates as dead, and the sheep as living, who shall then be separated the one from the other, was figured out. For wicked men are called dead, Let the dead bury their dead. Now as Aaron coming hither, and standing between these and them with his censer, the destroying angel could not proceed to smite any further: so Christ interposing the censer and incense of his body pierced for our sins, the devil hath no further power to strike one of his living, but he that had the power of death is overcome for ever. Heb. 2. 15. Wherefore Christ is set forth by an Angel with a censer offering sweet odours with the prayers of the Saints, alluding to his type Aaron, that had Revel. 8. 3. done thus. Here God began to put in execution, what he had threatened before; and now again, showing himself after so many provocations even inexorable: for by his through destroying of all where he began, it seemeth, that had not Aaron come and stood in the way, they should suddenly have all perished. And here it is to be noted, that the atonement made by Aaron was for the living, not for the dead, as for whom the time of making atonement was past. For hereupon Maimony saith, there is no Maimony in pesulei hamukedashim. called. Par. in Eccl. 1. 15. atonement for the dead. And the called. Paraphrast, he that keepeth not the commandement here hath no means after his death to be reckoned with the just in the garden of Eden. And therefore there was no sacrifice for the dead, but only for the living; by which it appeareth to be an error of superstition to pray and offer for the dead, as if they were in purgatory fire, from which by such means they may be the sooner delivered. The number perishing now in this short time was 14700. whereby the Vers. 49. greatness and swiftness of the judgement appeared; and so many would God have to fall, before Aarons coming, that the power of his intercession might be the more eminent, and so of Christs for us, that we might believe, that there is nothing, which may not be by his mediation obtained of the Father. CHAP. XVII. ANd the Lord spake to Moses, saying, speak to the children of Israel; and Vers. 1. take of every one of them a rod, according to the house of their fathers, of all their Trinces 12. rods, &c.] In Hebr. this chapter beginneth not here, but at V. 2. vers. 36. of the former chapter, and this is the 16 of chapter 17. But this partition of ours seemeth better, because the argument hitherto handled pertained all to one thing. The Lord, seeing how prove the people were to rebel, being offended at Aarons high dignity, to prevent all murmuring hereat for time to come, commandeth now rods or staves to be taken, for the Princes staves are spoken of, Numb. 21. 18. and it is likely, that they were staves, which they carried in their hands, as signs of their authority. These staves must be taken, and the name of each Prince written upon his staff, and so they must be laid before the Lord in the Tabernacle before the Testimony, where he saith he will meet with them, and a rod for Levi Vers. 4. amongst the rest with Aarons name upon it. And the Lord saith, he will cause the rod of him whom he chooseth, to blossom, &c. of the place Vers. 5. where these rods were to be laid, described by Gods meeting them there, see before Exod. 25. 22. and 30. 36. Accordingly the rods were written upon and laid, and the next morning Aarons rod was not onely budded Vers. 6. 7, 8 and blossomed, but also had almonds upon it, more was performed, then was promised. The rods used here, saith cyril Alexand. were of an almond three, for of Cyril. alexander. c. 10. de ador. such or of the walnut three the Hebrewes used to make them staves, and therefore the fruit brought forth was proper. And the rod of an almond three, which in Hebrew signifieth to make hast, was shewed to Jeremiah, Jer. 1. 11. 12. when the Lord gave a sign of hastening his word to perform it. But why did the Lord rather by this sign, then any other confirm Aarons high dignity. He had hitherto shewed signs with terror to the destruction of the rebellious, now that he might with justice mix mercy, he was pleased to show a sign without terror; and because he would not onely set forth Aaron and his sons hereby, as by his appointment thus dignified; but Christ our high Priest to come, he choose a sign fit mystically to express this also. First then it was hereby shewed, that Aaron and his buds and blossoms coming from him, that is, his sons should hold, and grow up from time to time to the high Priests office, and none of any other tribe. Secondly, the rod that should come afterwards out of the stem of Jesse, as Christ is called, Esa. 11. 1. was thus figured out. For as this rod was dry, and could not without miracle bud and blossom, so was the stem of Jesse when Christ came, the royal Kings that had sprung there-from, were all dead and gone, and the name onely of the house of David remained amongst a poor offspring, but in him it flourished admirably, as Aarons rod here. And the rod of the stem of Jesse, Esa. 11. 1. is opposed to the rod of Assyria, an enemy, Esa. 10. 24. of which they should be afraid no more, as all fear of opposition amongst rebels, was by the flourishing of this rod of Aaron beaten down. As Gods power appeared here by a dry sticks budding and fructifying, so Ezech. 17. 24. A like comparison is used to show the same, and by this phrase Israels increasing is set forth, Esa. 27. 6. Of Christ typified by this rod speaketh Rupertus, who saith, that he is opposed to the devil set forth under the Assyrian, Esa. 10. Rupertus. 24. and breaketh his power. And Origen, who saith, that as this rod, so Origen. hom. 9. Christ yieldeth fruit to feed all true believers; fruit indeed, to which it is not come without going through bitterness of affliction, as he kernel of the almond is not had without first piercing the coat, that is bitter, and then breaking the hard shell. And Rabanus, who saith, all others after Rabanus. death lye still in the grave, but Christ alone sprung up the third day again as this rod did upon the third day, the other rods remaining all still without any appearance of life. And August. who more curiously will have by the almonds bitter coat, the human nature of Christ understood, which August. ser. 3. detemp. endured the bitterness of many passions; by the kernel, his divine, and by the shell of wood the cross; by the bloodshed, whereupon things in heaven and in earth were united. Colos. 1. 20. But as Rabanus, Rupertus, and Augustine, and Ferus apply these things unto Christ, so some of them again make not him the rod, but the fruit; and his mother the Virgin the rod typified by this rod, because she being a Virgin, and one for whom it was in the course of nature impossible, being such always to have a son: as a dry and dead rod cannot possibly in nature bud and bear fruit, yet by the power of the most high overshadowing her, she brought forth a son, the Lord Jesus. And to make the figure the more remarkably to belong to this blessed Virgin, there is a tradition, which Lorinus the Iesuite recordeth here, that when Mary amongst Lorinus. other Virgins was required to be married, she alleged, that she had made a vow to live always a Virgin, but there was answer from the Oracle, that one of the house of David, whose rod being laid upon the Altar should bud, should have her to wife, and so Josephs rod being laid with the rods of 12 more of the kindred budded, and he espoused her. But who perceiveth not this to be a devised fable, like other legends? Christ doubtless was the rod here pointed at, as Esa. 11. 1. the blossoms and fruit springing from him were the faithful, who as spiritual fruit came of him in abundance contrary to all expectation to those that looked upon him, being so dry and despised with the eye of human reason. And as the rebells here were confounded by this miracle, so were the wicked Jews by Christ so flourishing, their City and Temple being so demolished, that they could never there oppose his high dignity any more. Divers make divers other allusions also here, as to the Priest of God under the New Testament: he must not be preferred to this dignity, that is as a dry stick, but bud by faith, hope and charity, blossom by a good name and sound Ferus. doctrine, and bear fruit by righteousness, &c. So Ferus, who also saith, it may be drawn to the Word of God which alone hath life in it, but all divers teaching death: here are the buds of comfortable words, the flowers of famous examples, and the fruit of everlasting life, to which it bringeth in the end. He maketh it also a type of regeneration, when as before we were dead, now we bud by confession, blossom by the sweetness of manners, and fructify by doing good unto others in justice and charity. All these allegories are good, and may have use as comparisons to illustrate: but I hold that Christ was the onely one here pointed at, who being the rod of the stem of Jesse budded in the wonders about him in his infancy and childhood, blossomed by the famed, which he got afterwards by his miracles and preaching, and fructified by the converting of many to his faith, especially after his death and passion. And the Lord said unto Moses, bring Aarons rod again before the testimony to be kept for a token against the rebels, and thou shalt quiter take away their Vers. 10. murmurings from me that they die not.] The rod must be kept before the ark of the testimony, not in it: for in it was nothing, but the two Tables, 1 King. 8. 9. and the golden pot with manna, and Aarons budded rod, saith Maimony were before it in the most holy place: Yet Heb. 9. 3. 4. it is Maimony in Bethhab chitah c. 4, spoken, as if the pot and the rod were in it also; see my Expositions. As by the pot of manna Christ was set forth, as our food, so hereby as our high Priest. For these words, against the rebells, Hebr. is against the sons of rebellion, whereby is noted, that they were so addicted to rebellion, as if rebellion had been their mother; the like phrase is common, the sons of wickedness, Ps. 8. 23. sons of Belial, Deut. 13. 13. children of disobedience, Eph. 2. 2. And the children of Israel spake to Moses, saying, behold we die, we perish, we Vers. 12. all perish, &c.] The people being terrified by Gods former judgements, and now seeing a new miracle to confirm the Priesthood, and the service of the Tabernacle to Aaron and the Tribe of Levi being threatened with death, if they presumed to do or mutter against Gods Ordinance any more, cry out unto Moses here, as men astonished, as if their case for this were desperate, mixing together lamentation and complaint, as if God were too severe towards them. For their first words show lamentation as before, chap. 14. 39. It is said, when the searchers were smitten with death, and they threatened with perishing in the wilderness, that they mourned greatly. Thus Calvin, who saith, in the end of the verse they Calvin. murmur, as if no further hope remained unto them. The Targum Jonathan Targum jonathan. paraphraseth upon it, as if it were all a complaint of most hard dealing with them. Behold some of us are consumed with flaming fire, and some swallowed up of the earth, and we think that as they, so we all shall perish. But Ferus and others expound all as a lamentation, and agnition Ferus. of their miserable condition, to move the Lord to compassion to them, who meant no more to rebel, but to apply their minds to keep his laws better from hence forward, and then the last words, shall we be consumed with dying? are expounded as a deprecation, as if they had said, shall be consumed; God forbid, although our sins deserve it: So Ainsworth Ainsworth. applying many like places here for the illustrating of this, as that Ps. 89. 6. wilt thou be angry with us for ever? and Lament. 5. 22. wilt thou utterly reject us? and Esa. 64. 22. &c. And this exposition of their lying down before God, as it were, in lamentation and mourning, seeking to move him to pity, by complaining of their misery, seemeth to be favoured by the ordinances following, chap. 18. wherein a course is taken to keep them from coming nigh to their destruction. CHAP. XVIII. ANd the Lord said unto Aaran, thou and thy sons, and thy fathers house shal Vers. 1. bear the iniquity of the sanctuary, &c.] This is spoken immediately upon the peoples expressing of their great fear of death for approaching to the sanctuary, as if the Lord had said, I will free you from this fear for time to come, for Aaron, and the tribe of Levi, if any come too near hereafter through their negligence shall smart for it. The Greek Catena bringeth GraecaCatena in Theodoret, as making this coherence, when God by miracle had shewed that he had chosen Aaron to the Priests office, the people as being convinced say, what should we do contending any more about the Priesthood, and coming to offer in the sanctuary, we see that we shall all perish, if we do so, we do therefore yield herein, let Aaron and his sons have it, this difference is now at an end. Now when things were come to this pass, Aaron and his sons, and the Levites are thus spoken unto touching the executing of their office, and the danger for failing herein Exod. 28. 38. It is said, that Aaron should bear the iniquity of the holy things, which the children of Israel should hallow: but that was in making an atonement for the sins and imperfections occurring in their bringing of them. This is a divers constitution from that, for here it is said, that if any sin were committed about the sanctuary or the Priests office through their negligence, it should be imputed to them. Thus Sol. Jarchi expoundeth it, upon you I will bring the punishments Sol. Jarchi. of the strangers, that shall sin concerning the sanctified things, that are delivered unto you. And unto the Priests the Levites were joined to keep Vers. 3. the charge of the tabernacle, of which see before, Numb. 3. 7. but they must not come nigh the altar or holy vessels upon pain of death; that is, not do any office of the Priest, by offering upon the altar, or touching the holy vessels before they were covered, chap. 4. 15. The charge of the tabernacle, which the Levites should keep, was to watch about it day and night, and to keep strangers from coming nigh, vers. 4. that is, any that Vers. 4. were not of the tribe of Levi. They must saith Maimony, watch about the Maimony. sanctuary at all times for the honour of it, the Levites without, and the and the Priests within; the Levites without in 21 companies at so many several places, and the Priests within in 3 companies, and over them all there was one provost, who went about with a burning torch carried before him all night from ward to ward; and he was called the man of the mountain of the house of God, and when he came, they saluted him by this name; Thou man cf the mountain of the house, peace be unto thee, and if any said not so, it was presumed that he was asleep, and then the Provost beat him with his staff, and might burn his garment with his torch, &c. The Priests, that watched out of their Priestly garments, and laid them at their heads, and wore their own garments, but they lay not upon beds that night, but upon the ground. Now the Levites were to watch at Vers. 6. the Priests appointment, to whom the Lord saith he hath given them, v. 6. see Numb. 3. 12. And the Lord said unto Aaron, unto thee have I given the charge of the heave-offeringsof Vers. 8. heave-offeringsof all the hallowed things, &c.] Because the office of Aaron and his sons was spoken of before, and pains in waiting upon it were prescribed, now the Lord sheweth, how they should be maintained in this office. All the heave-offerings are given unto them, and it is called the charge of the heave-offerings, because they must keep them clean, and eat them in cleannesse, and not suffer any unclean persons to eat thereof. These offerings are said to be given unto them by reason of the anointing, that is, the anointing of the Priestly office upon him. More particularly every meat-offering Ver. 9. reserved from the fire, and sin-offerings, and trespasse-offering were the Priests; but the males onely being clean must eat these, of which see before, Levit. 6. 36. 17. &c. and Levit. 7. 6. 14. only here it is said, In the most holy place thou shalt eat it; but Levit. 16. 16. in the Court of the tabernacle, but the same is meant here for in the most holy place; if there be understood the innermost part of the sanctuary, there was no eating or coming for any but the high Priest, Levit. 16. the court then is here called the most holy in respect of the camp. And these offerings are called most holy, others light holy, as hath been shewed upon Levit. 1. But because the meat-offering is not numbered amongst the most holy; Cazkuni inquireth here, Cazkuni. what meat-offering is meant in the particular enumeration here, and answereth the peace-offering of the congregation of the two loaves and lambs, the remainder whereof was for the Priests onely, Levit. 23. 20. as Levit. 23. 17, 18, 19. &c. also the showbread, Levit. 24. 9. The heave-offerings, and wave-offerings were given unto them also, of which Vers. 11, 13, 14, 15, 16. their whole family might eat, and the best of the wine and oil, and wheat, and the first ripe of every thing, every thing devoted also was given to them, and all the first born. In naming of the heave-offering, he calleth it the heave-offering of the gift; and this saith Sol. Jarchi, was the heave-offering of the sacrifice of confession, and of the peace-offerings, and of the Nazarites Sol. Jarchi. ram: of the wave-offering it is spoken again, v. 18. The first ripe and the best of every thing were their first fruits, of which see before, Exod. 22. 29. and of the first-born, Exod. 13. and of things devoted, Levit. 27. 28. of clean beasts the first born must be offered in the blood and fat, but Vers. 13. 17. the flesh is the Priests, as the wave breast and shoulder, Levit. 7. 34. Maimony speaking of the first fruits, and the heave-offering saith, that this was another part of their increase separated after the first fruits paid, and called the great heave-offering. The first fruits were brought to the sanctuary, but this was not brought, but only separated, and the Priests were to look to the bringing of it in, but if they did not, the owner must not suffer it to be stroyed, but cause Maimony in Frumoth. it to be brought to the city, and the Priests were to pay for the bringing, if he did not thus, but left it to the beasts, he profaned the name of God. To me it seemeth, that there were none other heave-offerings of first fruits but one, for both this is called an heave-offering and the tithes also, vers. 24. Indeed, part of the first fruits were brought to the sanctuary most probably at one time in a basket, Deut. 26. and the rest at another. The covenant, whereby God giveth these things to Aaron, he calleth a covenant of salt, vers. 19. that is, which should never decay, as that preserveth the meat seasoned therewith from corruption. And the Lord spake unto Aaron, saying, thou shalt have no inheritance in their Vers. 20, 21. land, &c. Behold I have given the tenth of Israel to the children of Levi for an Inheritance, &c. This constitution touching tithes was made before, Lev. 27. 30. as also touching all other things before spoken of, that went to the Priests. But the same is here again repeated, because howsoever some of them were, yet many of them were not before assigned to the Priests, but only said to be the Lords, and that they should give them to the Lord. Moreover God had respect herein to the people, if any of them should suspect, that Aaron and his house being so highly honoured would also get the best possessions in Canaan; for hereby they might be satisfied for that, neither Aaron, nor his tribe of Levi must have any inheritance or part in that land: only, as is afterwards appointed, they must have some cities out of each tribe to dwell, and to keep their cattle in. But for having any Numb. 35. inheritance, when it was divided by lot, they were quiter shut out, and because it is said, they should neither have inheritance nor part, Maimony Maimony trestise of release, c. 13. noteth, that they were to have no part of the spoils of the enemy in Canaan, but if any other lands were by their Kings afterwards subduded, they might have either inheritance or spoils, as other Israelites had, so Num. 31. there was an heave-offering given to Eleazar the Priest out of the spoils of the Midianites. I am thy part and thine Inheritance, that is, my inheritance, the part which I have reserved to myself is thine, I have appointed thee to take and enjoy it, and to live upon it, thee and the whole tribe of Levi, as is expressed vers. 24.& Deut. 18. 1, 2. Thus God exempted the Priests and Levites from worldly cares and ways after the manner of other men, that they might care only for God and his service. So he, whose portion God is, saith Ambrose, ought not to care for any thing but Ambros. de fuga saeculi. cvi deus portio est, non debet quic quam curare, nisi deum, ne alterius impediatur necessitatis munere, quia quod ad alia officia consertur, boc religionis cultui,& huic nostro officio decerpitur. God, lest he be hindered by the office of some other necessity, because what goeth to other offices, is taken from the service of religion, and from this our duty. The Levites, saith Maimony, are separated from the ways of the world, they wage not war like other Israelites, and why are they thus separated? to serve the Lord, and to minister to him, and to teach his right ways and his just judgments unto many, Deut. 33. 10. and the blessed God himself is their reward. Thus other holy servants of God have also comforted themselves, as David, Psal. 73. 26. thou art my part for ever. Psal. 142. 6. thou art my part in the land of the living: whereupon Ambrose; I seek no tithes, fruits or gifts, God is a gift unto me, he is a tribute, he abundantly sufficeth me for all these things; the heavenly possession, which such shall have, that take God for their part, is more then all earthly possessions, for it is to be more rich by faith and devotion, then they, that do most enlarge their worldly possessions. And here is an encouragement to them that make God their part, as Levi, they shall be largely provided for, and not be left destitute of necessaries here. Neither must the children of Israel come nigh the tabernacle any more, lest they Vers. 22. bear sin and die.] I pass over the law of tithes paying here, because it hath been set forth before, Levit. 27. 30. But whereas it is plain by this law, that the Levites were to take the tithes of the people, and the Priests the tenth of their tithe, which the Levites were to bring to them, as an heave-offering, vers. 26. and most Expositors determine so of it, Lorinus the jesuit following Hugo, contendeth, that by the Levites were Lorinus. meant both Levites and inferior priests, who together received all the tithes, and paid the tenth of them to the high priest, citing for this, Heb. 7. 5. where the sons of Levi, that were in the Priesthood are said to have been commanded to take tithes of their brethren, the people. But this is a weak ground against so pregnant a commandement: for although the Priests took not the tithes immediately of the people, yet mediately they did, when the Levites paid the tenth to them. For although Aaron be nominated, vers. 26. yet it is not probable, that God would not have him so to superabound, as to receive all the tenth of the tithes to himself, but to divide it amongst his brethren the inferior priests. Now for the charge given that the people should not come nigh the tabernacle, it was not me ant any otherwise, but that they should not come nigh to minister, as konrah had presumed to do: for they were to come nigh even to the door of the tabernacle to bring their offerings, Levit. 1. 3. But the Levites shall do the service of the tabern acle, and they shall bear their Vers. 23. iniquity, &c.] Before it was said, that the people should not come nigh, lest they bear sin; but here the Levites come nigh and bear their sin, that is, as Sol. Jarchi hath it, if through their negligence a stranger appeareth, the Levites shall be punished for it. And the Lord spake unto Moses, saying, &c. From hence to the end of Vers. 25, 26, 27, 28, 29, 30, the Chapter a tenth is appointed to be given out of all the tithes received by the Levites to Aaron, and this must be the best of them, and it is called an heave-offering, and this, he saith, should be reckoned to them, as it were the corn of the threshing floor and the fullness of the winepress, and this being separated, they might eat the tithes remaining in any place, 31, 32. as the increase of the threshing floor and of the winepress, and be out of danger of polluting the holy things of the Lord, and so of dying therefore. Hitherto in this Chapter the Lord hath spoken to Aaron, but now a tenth peculiarly belonging to him from the Levites being to be spoken of, this is given in charge to Moses to declare. The tithe, out of which the heave-offering is to be given to the high Priest, hath been set forth before, Lev. 27. 30. to be the first tithe, in which the Hebrews held there was no holinesse at all, and therefore might be eaten of the clean and unclean in any place, which was intimated in saying, that it should be reckoned as the corn of the threshing floor, &c. that is, as corn and wine is common to be used by any in any place, so is this tithe. By fullness, saith Jarchi, are meant the ripe fruits, which are full. To Aaron, that is, to him and his sons succeeding him; of this, see Nehem. 10. 38. which being compared with Hebr. 7. 5. before spoken of, maketh the sense plain. out of all your gifts ye shall offer every heave-offering. In that not only the tenth of the tithe is prescribed to be given for an heave-offering, but also an heave-offering of all their gifts, Cazkuni saith, that hereby was meant Cazkuni. even out of the fruit of their ground, which was the suburbs of the Levites cities, they should give unto the Priests an heave-offering. And Maimony saith, not only the Levites, but even the Priests also were to Maimony. separate a first tithe, that they might not eat any thing untithed. Others, Oleaster. by all their gifts, understand all other things brought unto them in regard of their ministry, wherein they served, the tenth whereof was to be given to the Priests. But what other gifts the Levites had I know not, besides tithes, and therefore it must be meant either of them, as before, the word being varied, or of the increase of the lands given them, as Cazkuni hath it. But it is to be noted, that the tenth is expressly commanded to be of the best; in Hebr. the sat, whereby the best is meant. Neither shall ye pollute the holy things of the children of Israel, &c.] This is a general charge both to Levites and Priests, and not onely were they polluted, if the tithes were eaten by the Levites, before the separating of the heave-offering, or they paid it not of the best, but also either if the holy things were eaten out of the time appointed, Levit. 19. 7, 8. or if they that are them were unclean, Levit. 22. 2. 9. or if any ate of them that ought not, Levit. 22. 10. 15, 16. all polluting of the holy things of the Lord, either in Priests or Levites, or others must be taken heed of upon pain of death. CHAP. XIX. speak to the children of Israel, that they bring thee a read heifer without spot, Vers. 2. wherein is no blemish, and upon which never came yoke.] As in the former chapter, a charge was given to the Priests and Levites about keeping others from coming nigh the tabernacle, either to sacrifice, or in their uncleanness, or by coming further then was allowed them, so in this a means of purifying from uncleanness is ordained, an holy water is appointed to be made by the Priest, wherewith the unclean were to be sprinkled, that they might come nigh, when they brought any offering without polluting the sanctuary, and thus incurring the danger of Gods judgements. Some as Tostatus saith, allow of no such coherence betwixt these chapters, but Tostatus. will have this ordinance to have been made before their coming to mount Sinai, but he worthily rejecteth this, because all ceremonials were instituted after morals; Josephus saith it was immediately after Miriams death Joseph. antiqu. c. 4. lib. 4. and a moneths mourning for her, but this followed after. It is best therefore to follow the order here set down, and so it doth very well agree, as hath been shewed: as for the bullock to be taken, the rabbis say, it must be three or four yeares old at the least, and perfectly read without any black or white hairs, in any part of the body; for if it had but two hairs Maimony in Pharah. of another colour, it was unlawful, and if a yoke had ever been but put upon it, although it had never wrought, this made it unlawful also. For the time of taking this heifer, Rupertus and Hugo think that it was done Rupertus. Hugo. the 10. day of the seventh month, and so was all one with the bullock spoken of Levit. 16. but the differences are so great, that this cannot possibly be so, the time then was no set time, but it is likely when the ashes hereof were once spent, another was taken, and then they proceeded likewise. This heifer must be brought by the children of Israel, that is, for the whole congregation, because they had all alike interest in her. The read cow brought by the congregation must be delivered to Eleazar the Priest, and he must bring her out of the camp, and there one must slay her Vers. 3. before his face. The Septuagint, for that he may hring her forth, render it, that they may bring her, that is, some by his appointment, respecting rather sense, then the very word; for this being done by his appointment, he may be said to have done it, neither indeed could Eleazar the Priest alone well do it, and it would have been indecent for him to be so toiled: for a bullock of that age is strong and not to be haled any whither without much labour, and that of more men then one. As another then must kill her before his face and not he, so it is most probable, that others appointed by him, he being with them to see it done, must bring her out. The place, to which afterwards the read cow was brought to be slain when they dwelled in the land of Canaan, was out of the gates of Jerusalem, and more particularly mount Olivet, where she was also burnt. And for the conveying of her thither a causey was made, saith Maimony, from the mountain of the Lords Maimony in Pharah ch. 3. house to mount Olivet; and when the Priest with his assistants brought the heifer forth by this way, the Elders went before them unto mount Oliver, and then they followed with her. But why is this office assigned to Eleazar Aarons son, and not to Aaron? Some say, that Aaron being the high Priest might not be polluted; some because offices of more excellency onely were assigned to him, but because Eleazar the eldest son of Aaron must do it and not any other, it may be thought, as of the censers of the rebels before, chap. 16. being appointed to be taken by Eleazar, and made into plates, that this was done to confirm his succession in the high Priests office, Aaron being now aged and not having long to live. The beast being slain, eleazar must take of the blood there of with his finger, and sprinkle it towards the Tabernacle seven times. Vers. 4. Maimony saith, that a pile of wood of Cedar, oak, fir and Figtree, was first made, and the bullock being laid thereon, Eleazar killed her with his right hand, and with his left having received the blood, receiving it therefore as it ran out in his hands and not in any vessel, he sprinkled it with a finger of his right hand, and betwixt sprinkling and sprinkling, he every time wiped his finger, and so took blood upon it again, and finally wiped upon the body of the bullock, and then having put fire under, he stood over against it expecting till it burnt; and when the bullocks belly began to burst, and he hastened and cast cedar and hyssop bound up in scarlet into her belly, as it followeth, vers. 6. The sprinkling of the blood was towards the door of the tabernacle, right over against which the heifer was burned and killed; of the 7 times doing this, see Levit. 4. 6. But for Eleazars killing and burning of her, it seemeth rather to have been done by another, because it is said to have been before his face; yea it is plain v. 8. that another burnt her; and thus Targum Jonathan, another Priest shall burn. Touching the Priest, Targum Jonathan. who had the superintendency in this business, he must wash his clothes, and bath himself in water after that he hath done, and be unclean until the even. Seven dayes before that this was done, that he might come most perfectly clean to the doing of his office about it, they separated him, saith Maimony into a chamber of the Temple called the ston chamber, because all the Vers. 7. Maimony in Pharah. vessels therein were of ston, and in a ston vessel he ministered all those dayes, because that it is not capable of any uncleanness, neither might any other Priest in this time touch him for fear of defiling him, and at his house, and to his wife he might not come for the like reason. And every of these 7 dayes one sprinkled him with the water of purification which had been made before, lest unwittingly he should have been defiled. Notwithstanding all which care of cleannesse, when he had done his office about the heifer, both his clothes were unclean, and every cloath or vessel which he touched, was unclean. And every sin-offering, that was burned without the camp polluted those that were busied about it likewise, till it was turned into ashes. Moreover as the Priest, that killed the heifer, so he that burnt her must wash his clothes and flesh, and be unclean till the Even. There Vers. 8. were four ways of purifying from legal uncleanness. 1. By washing both clothes and flesh. 2. The cloths onely, as is appointed to him, that carried out any dead thing, Levit. 11. 40. 3. The flesh onely, as was appointed to the high Priest, Levit. 16. 4, 4. By sprinkling onely with this water of purification, for a tent or for vessels defiled by the dead, as followeth here vers. 17. but for any person thus defiled, he must be twice sprinkled upon the third and the seventh day, and then wash his clothes and flesh, vers. 10. Touching this ordinance of washing clothes and the flesh, and yet being unclean to the Even, see before Levit. 15. 10. and in divers other places before. And a man that is clean shall gather the ashes and lay them up in a clean place without the camp, and it shall be kept for the congregation of the children of Israel Vers. 9. for a water of separation, it is a purification for sin.] They, saith Maimony, did first beat all with staves, and if any bones remained, powned them small, and sifted them with sieves, and the ashes being thus gotten out were divided into three parts, one part whereof was laid up in the Cheil, that is, the fort or frontier, the other in mount Oliver, and the third was divided amongst all the Wards of the Levites, and with this the Priests sanctified, with that in mount olivet the Israelites and that in the Cheil was kept as a reservation: of that which was for the Israelites any of the common people had some, that came with a clean vessel for it to sprinkle and to sanctify withal. And he saith, Nine heifers have been burned according to this ordinance until the desolation of the second temple, the first Maimony in pharah, ch. 3. by Moses, the second by Ezra, and seven more since that time, and the tenth shall be done by the King Christ, who shall be revealed with speed. Amen, so be the good will of God. Whereby we may see, that the Jews had some understanding, that Christ was by this heifer figured out, and should put an end to this and to all other legal ceremonies; but yet the vale is before their eyes, that they cannot see him to be the Christ, in whom this was fulfilled. Comestor and some others think, that a bullock was used thus once every year, because otherwise the ashes could not suffice for so great a multitude, but the more common and probable opinion is, that another was not taken, till the former was spent, and because a little ashes would serve to mingle with much water, the ashes of one burning, although for the use of very many might serve a long time. For the division of these ashes, and reserving some only for a monument, there is no ground of it here, but it was an invention of their own. for a water of separation] That is, a water to sprinkle upon such as were separated for uncleanness, that they might be clean and come again to the sanctuary; which water was made of these ashes, and running water put together, vers. 17. The Sept. and called. render it, a water of sprinkling, and to what end this water was sprinkled the next words express, a purification for sin; they were sprinkled, that they might be cleansed from the uncleanness of sin, and unto separation and sin here spoken of it is alluded, Zach. 13. 1. a fountain shall be opened to the house of David, and to the Inhabitants of Jerusalem for separation and for sin. As he that killed and that burned the heifer, so he that gathered the ashes was unclean and must wash, but his clothes only, not clothes and flesh, as Vers. 10. the other two, whereby is intimated, that he contracted less uncleanness then they. But it may seem strange, that every one, that did any thing about this heifer, although clean before, should by the touching hereof be made unclean, when as the ashes of it purified and cleansed those that were sprinkled therewith. Augustine making a quaere hereabout answereth, that this served only mystically to set forth, that they who seemed August. qu. 33. clean to themselves, when they have received the Christian faith, aclowledge, that they are sinners, and need the glory of God, submitting therefore to wash by baptism. Lyranus saith, that this was to teach, that they which touched these things appointed to cleanse from sin, were unworthy, Lyranus. and therefore contracted some spot hereby. Tostatus having refuted others saith, that there was in a bullock thus killed and burnt some Tostatus. uncleanness in itself, as in other dead things, and therefore they that touched it, must repute themselves unclean, and only by virtue of Gods ordinance it served to cleanse the unclean; this shewed also, saith he, that legal sacrifices did not perfectly cleanse. Aquinas will have a detestation of the idolatry about the golden calf intimated hereby, and that any appurtenance Aquin. Dis. 2. qu. 102. of idolatry, or coming near it in any thing defileth: as also, that the Jews should be defiled by the death of Christ, and so continue till the very evening of the world. And to this last do I specially assent, thus Christ was set for the fall and rising again of many in Israel: he by whom alone luke. 2. 34. there is cleansing from sin, became sin and a defiling to all, that were agents about his passion, and from this uncleanness they are not yet free, but shall be towards the end of the day of this world, when they shall be converted: and to this we may add another, the imperfection of legal sacrifices was shewed hereby, in that they, which prepared the thing wherewithal to cleanse, were made unclean hereby, and had need of something else to cleanse them. Touching the mystery of this whole ordinance, Augustine, and Theodoret, The mystery. Aug. qu. 33. Jerome, Procopius, &c. understand Christ, the colour figured out his passion, the sex, the infirmity of his flesh, the being without spot or blemish, his holinesse and freedom from sin, the being never yoked, the Prince of this world, that is the devil, never having any thing in Christ, although his yoke was upon the neck of every one else. And, as Ainsworth, Ainsworth. hath it, her being never under the yoke figured out his free doing and suffering of that, which he did for our redemption. This heifer is brought to Eleazar the Priest, who must order all to make a purification water, to show, that Christ, as he is the Sacrifice, so he is the Priest for us. She must be carried out of the camp, to show Christs suffering out of the gates of Heb. 13. 11, 12. luke. 22. 39. the city; and the killing and burning of her upon mount Oliver, did excellently agree with Christs place, in which he was, when he was taken to be crucified. The sprinkling of her blood towards the door of the tabernacle, figured out the opening of a way into heaven for us by his blood. Heb. 10. 19. c. 12. 24. The cedar, hyssop and scarlet are the same, that were used before, Levit. 14. 4. to cleanse the leper, having all reference to Christ, see the exposition there: of the uncleanness contracted by those, that were about the heifer employed, it hath been spoken already. The ashes, to which the heifer was brought, shewed the uttermost of Christs afflictions, and his greatest afflictions, and his greatest abasing, Ezech. 28. 18. and the laying of them up to make therewith a water to purify, in a clean place, and by a clean person without the camp, the preciousness of his death to be laid up in a clean heart, to which Christ hanging upon the cross, and so debased to the uttermost seemeth more glorious, and his cross the monument of his debasement, then the chariot of a triumpher, and the trophies of his victory carried before him: and lastly, that whoso will be purified by him, must go out of the camp to the place, where malefactours used to suffer, Heb. 13. 13. that is, bear his reproach and be content with ignominious usage for his sake and with him. He that toucheth the dead body of a man shall be unclean seven dayes. He shall Vers. 11. purify himself with it on the third day, and on the seventh day he shall be clean.] The making of holy ashes of the read heifer being thus prescribed, now followeth the making of an holy water herewith, and the use of it. Here purifying with it is commanded, but it is not shewed, how to make it fit for this purpose; this therefore is done, vers. 17. some of these ashes must be put to running water in a clean vessel. And the water being thus made, the use of it was to sprinkle men and other things defiled by a dead man. For if any had dyed in a tent, both the tent and all the vessels therein were defiled, and must be sprinkled by a clean person, and so must all the persons at that time in the tent, and he that touched the dead or a bone or the grave, must be sprinkled twice, once on the third day, and again on the seventh; and then washing himself and his clothes, he was clean at even: of uncleanness by the dead it was spoken before, Num. 6. 6. Levit. 21. 1. it being called there a defiling, if any did but mourn for them. And of uncleanness contracted by any other dead thing, and how it was to be purged, Levit. 11. 39. But here the law of uncleanness by being in the room with the dead, or touching him, is fully set down, and how they must proceed to purify in this case. For this the holy water is to be used, and not for uncleanness by a dead beast, for that is not here spoken of, nor any other Lorinus. uncleanness, and yet some will have both it and others understood under this one name, as if there were no purifying from any uncleanness by other washings, but this holy water must have a part in all. But forsomuch as this is only the case expressed, I hold rather with those, that say other cases of uncleanness by a dead beast, &c. are excluded, as Sol. Jarchi. Sol. Jarchi. But because in reason a proportion must be held between the means of contracting pollution by a dead man, and by a dead beast; and he that Levit. 11. 40. beareth a dead beast, is polluted, although he toucheth it not: the rabbis have well gathered, that the bearing of a dead man also polluteth, although Maimony. this be not here expressed. He that was defiled by a dead beast, did only wash his clothes, and was unclean but to the even; but he that was defiled by a dead man, was unclean seven dayes, and must wash both his clothes and himself, and be sprinkled with this holy water the third day and the seventh, or else he could not be clean. So that a far greater pollution was contracted by a dead man, then by a dead beast, and the natural reason hereof, according to Tostatus is, because as man living is Tostatus. the most excellent of all earthly creatures, so when he is dead, he is the most stinking; and this by Aristotle is ascribed to the variety of his meat, Aristot. de gener. animal. c. 20. when as the food of other creatures is more simplo. But to apply it spiritually, hereby the most filthy and stinking case of a man dead in sin was set forth; his state is worse and more foul, then that of the swine, toad or serpent, for none of them defiled so much as he. The reason why God would have the coming nigh the dead a defiling, when as to bury the dead was counted a most charitable thing, was, as Fonseca Fonseca. hath it, for instruction to us, that hereby the people of God might learn to hold fast the doctrine of the resurrection, wherein the only comfort lieth touching the dead, in whom otherwise there is nothing but horror and abomination. By holding them from flocking about the dead in mourning for them, after the manner of the heathen, the excess of sorrow was cut off, which is in those, whose hope is only in this life. And this ordinance was also made to deter from murder. As a dead man, say the rabbis, so a limb of a man living being cut off, defileth as amply persons and vessels and tents. But this uncleanness extendeth not to an heathen, no more then to a beast. The open vessel is defiled, because the air of the dead corps goeth into it, but not a covered vessel, for it is not capable Matth. 15. of uncleanness without, but within. Whereas vers. 16. it is said, he that touchetb one slain with the sword, Targum Vers. 16. Targum Jonathan. Jonathan hath it, both the slain man and the sword also being touched defile, and not only one slain with a sword defileth his toucher, but being slain by any other means. Touching the making and sprinkling with this water, the Hebrews have many rules: 1. The water must be taken immediately out of the spring or river, and not being carried to another place there put in, neither must it be taken of the sea. 2. Any clean person may take this water and mix and sprinkle with it, saving the deaf, the child, and the fool. 3. They put the water in the vessel first, and then the ashes upon the water, not the water upon the ashes; but this is contrary to the text; running water shall be put thereto in a clean vessel. Maimony in pharah Actumah, ch. 6. 4. He that taketh up the water must do it with an intention to make a water for purification. 5. The water may be taken and mixed by night, but no sprinkling, except by day. 6. If it be delivered to an unclean person, it becometh unlawful. 7. If a man be hired to sprinkle, he is unlawful; for to fill and carry the water, a man may take wages, but not to sprinkle it. For the sprinkling, a clean person must take hyssop and dip it in this water, Vers. 18. that is, saith Maimony, three stalks bound together, dipping the tops into the water, and for sprinkling he needeth not to dip every time, but when the water upon the hyssop is spent. And the sprinkling may be upon an hundred persons at once; and if but a drop of the water toucheth any part of a mans flesh, or any part of a vessel, it is all clean. And in sprinkling there was no difference put, but if any, that had other uncleannesses upon them, were in the tent, they were sprinkled also, and were cleansed, as touching pollution contracted from the dead, although their former uncleanness remained still. The virtue of this water by Gods ordinance was wonderful, having more force to purge then the fire, as we may see, Numb. 31. 23. where it is appointed, that every thing to be purged, that would endure the fire, should go through the fire, but after this they must be sprinkled with this water to be cleansed. For the times of sprinkling, viz. upon the third day and the seventh. The third day is Vers. 19. remarkable for the resurrection of Christ, when he had perfected the work of our redemption; and the seventh day, for Gods resting from all the works of creation being finished; so that sprinkling was appointed upon these dayes, to intimate perfect cleansing: and if any man neglected this sprinkling upon the third day, although he sprinkled upon the seventh day, he was not clean, vers. 12. to intimate the faith in Christs resurrection purifying the heart, but without this, that there is no cleannesse, although a man according to his power keepeth the moral Law, whereby the seventh day was sanctified. Touching cleansing by this water, R. Menahem saith, when living water is mixed with the ashes, it purifieth the unclean, whereas before that, whiles the ashes were alone, they defiled all that were employed about them. Behold the living water signified the water, that is on high, which R. Menahem in Numb. 19. taketh away uncleanness from the ashes, and when it is sprinkled on the unclean, the uncleanness fleeth from him, and a clean spirit resteth upon him, and purifieth him. Herein the rabbin saith somewhat rightly, that the spirit, which as water from on high cleanseth, was set forth by this water: but whereas he saith, before the coming of the water to the ashes, they defiled all employed about them, it is to be understood, that not only before, but after, when the water was made, he that sprinkled it and he that touched it, was defiled, and he that touched one made unclean thus, was unclean, as he was, unto the even, vers. 21, 22. But the man that shall be unclean and not purify himself, shall be cut off, &c.] Vers. 20. The same was said also vers. 13. But this is expounded, if he cometh presumptuously to the Tabernacle; for if ignorantly, he must bring an offering, as Levit. 5. 2, 6. For the mystery of these things, Rupertus applieth the ashes of this The mystery. Rupertus. sprinkling unto Christ, and thus doth the Apostle, Heb. 9. 13, 14. the touching of a dead body to the dead works of sin, from which the sprinkling of Christs blood alone purgeth; and whoso is not purged herewith, is unclean. The sprinkling was upon the third day, to set forth the faith in the Trinity, which if a man hath not, he shall not be clean upon the seventh, that is, shall not attain the Spirit with the seven-fold gifts thereof, &c. Rabanus saith, that the ashes laid up without the camp in a clean Rabanus. place did prefigure, that not the Jews set forth by the camp, but the Gentiles should have the keeping of Christs passions having virtue to purge from sin, as they have, because they believe in him, but the Jews not. And by hyssop is set forth faith, wherewith the blood of Christ must be sprinkled upon the soul to cleanse it, &c. The ordinary gloss by the ashes Glos. ordin. mixed with water understandeth the passions of Christ effectual to purge from sin by the water of baptism, or rather we may say, by the spirit which as water applying them to the soul cleanseth. And of this it was prophesied, Ezech. 36. 25. I will sprinkle you with clean water, whereas the ordinary gloss proceedeth, the heifer burnt with hyssop, cedar and scarlet did set forth three suffering with Christ, the virgin Mary, as hyssop for humility, John as the Cedar for heavenliness, and the thief upon the cross, as the scarlet for his double suffering with him, these things are witty, but without solidity. One by the water mixed with the ashes understandeth Bercorius. the tears of repentance in such as believe. And for the Mystery of polluting all employed about it, hereby, he saith, was set forth, that in doing the great works of Preaching and Baptizing, and praying to cleanse others from sin, there is infirmity, poluting even in the best, for which there is need of humiliation and seeking to be cleansed by grace in Christ. The Church of Rome in an apish imitation of this, hath instituted holy water to be made of water and salt, with certain prayers and benedictions, appointing all, when they come to the Temple, to be sprinkled herewith, for the purging of them from the uncleanness of sin. This ordinance Stenchus fetcheth from the Apostles times, according to Clement, Stenchus. and from Pope Alexander the fifth, from Peter, who appointed blessing and sanctifying hereby. But who knoweth not, that many writings pretended to be most ancient are spurious, and therefore these allegations art little to be regarded, and their holy water to be slighted by all those, that would not catch at a shadow, and lose the substance, the blood of Christ. CHAP. XX. THen came the children of Israel, even the whole congregation into the desert Vers. 1. of Zin in the first month, and they abode in Kadesh, and there miriae died and was butted.] Of Kadesh Barnea it was spoken before, chap. 13. 3. for although Kadesh onely be name there, yet chap. 32. 8. it is Kadesh Barnea. That Kadesh was said to be in Paran, this in Zin, whereupon some think that they were two divers places, one upon the border of Edom, Lorinus. Tostatus. Masius in Ios. 15 3. Junius. vers. 16. and the other upon the border of the land of Canaan, chap. 34. 4. So Lorinus affirming this to be the more common opinion, But Tostatus and Masius contrariwise hold them to be both one, and Junius on the part of the wilderness near to the city of Kadesh and the other, in which they now were, the city, as it is called, v. 16. And the description of that Kadesh, chap. 34. 4. by Edom maketh it plain, that it was the same. If it be said there were many removes between that Kadesh, chap. 13. and this, it is easily answered, they were caused in judgement for their murmuring to turn back; and when they had gone all these journeys, they were brought to Kadesh near the land of Canaan again. As for the two several wildernesses spoken of Paran, wherein the former Kadesh was, and Zin, wherein this, it is to be understood, that Paran was a most vast wilderness of 11. dayes journey, extending to Zin and Kadesh, according to Adricomius and others; and therefore that part of Zim, wherein Kadesh stood, might for the vicinity of so well known a wilderness happily be called Paran sometimes, and sometimes by the proper name Zim: Yet Cazkuni upon the former reason saith, that this was another Kadesh; and H. Bunting in his travels of the Patriarkes, saith that Kadesh Barnea was but 40. miles from Jerusalem, but Zin Kadesh 120, miles off. To this place they came in the first month, but of what year of their coming out of Egypt, it is not said. But because chap. 33. 38. Aaron is said to have died in mount hoar, to which they went at the next remove, and the time of his death was the first of the fifth month of the fortieth year, all expositors agree, that this was the first month of the fortieth year, and so all their wanderings from their first coming to Kadesh, till their coming thither now again in 37. years are passed over in silence, but onely that they are set down, Numb. 33. by way of capitulation, that we may understand how they were carried about and punished for their sins. From Eziongaber they came to this place, c. 33. 36. and this Ezion is noted to have been a Port on the shore of the Red-sea, 1 King. 9. 26. so that all though their return by the way of the Red-sea was not hitherto spoken of, yet hereby it appeareth, that they had returned thither, as was commanded, Numbers, 14. 25. and now they come from hence again towards the land of Canaan the time set for their wandering being almost expired. Note, because the travels of those three yeares onely are exactly commembrated, wherein they came out of Egypt, received the laws of God, built the Tabernacle, and fought against their enemies, and entred into the land of Canaan, but those of the other 37. wherein, nothing of worth was done, are passed over, that all time which is not spent to the avoiding of the Egypt of sin, in the practise of the Law, &c. is but as time lost, and this time onely is had in reckoning with God, and shall be remembered. Now miriae death, but Josephus inverting the Order, telleth first of Iosephus. their sending for passage through the country of Edom which followed hereafter, and then of her death. But she death now, and if we compare this time with her spoken of, Exodus 2. 4. she being of some growth then, when Moses was born, it will appear, that she was very aged at her death, viz. near one hundred and thirty yeares, if not more, because Moses was now 120. But how old she was, is not said, as of Aaron, vers. 30. and Moses afterwards when he died, neither is the age of any woman set down in all the Scripture, but of Sarah onely, the mother of the faithful. Of mourning for her nothing is spoken, but Josephus saith, that they kept a mourning Joseph. antiqu. lib. 4. c. 4. thirty dayes also for her, as afterwards for Aaron and Moses, which is not improbable because of her dignity being a prophetess, and sister to the Prince, and one of their three leaders as she is called, Mich. 6. 4. whether she were taken away now before their entrance into Canaan, for murmuring as others did or no, is questioned by some▪ but I see no reason to lay the suspicion of such a fault upon so holy a woman, seeing the Scripture speaketh nothing of it. They that think her to have been in fault for this, extenuate it saying, they that sinned most, were cut off first, and they that sinned least lived longest, and most of those 40 yeares, amongst whom miriae was one, and because Aaron sinned less then she, he lived longer by four moneths; and Moses, because he sinned least of all three lived ten moneths longer, Deuteronomy 34. 5. but can admit of no such frivolous reasons; for neither did Moses or Aaron sin at all by murmuring, but about the waters bringing out of the rock, and Miriams age was so great by the course of nature, that it is most probable shee died now, her natural strength failing her. And there was no water for the Congregation, and they gathered themselves together Vers. 2. themselvestogether against Moses and Aaron. As their Fathers when they came out of Egypt in the first year wanted water, and being thus tried murmured, Exod. 17. so the children in the last of the forty yeares, being likewise tried murmured, as their fathers had done, and they contended with Moses and Aaron, and they fell down, and Moses is commanded to take his rod, and the glory of God appeared, and the place for this was called Meribah, as there. But there was this difference, there Moses was bidden to smite the rock, here onely to speak to the rock, and there God stood and appeared at the rock, here in the Tabernacle, before they went to the rock. So that it was like fathers, like children, they were no whit bettered for their fathers punishments, and therefore had it not been for Gods infinite mercy for his covenant sake with their fathers, Abraham, Isaac, and Jacob, they could never have entred into Canaan. Oleaster laboureth to Oleaster. prove that history, Exod. 17. and this one and the same, and not two divers, because they say, vers. 5. why have ye made us to come out of Egypt? But it is certain, that they were divers, one almost 40 years after another, one in Horeb in Sinai, the other in Zin Kadesh, besides that there is difference in circumstances. Now to show some probable reason of the failing of waters at this time, the Hebrews R. Solomon saith, that for Miriams sake they had always a spring of water with them, which when she dyed, failed; and for Aarons sake, a pillar to guide them, which failed when he dyed; and for the sake of Moses, manna, which failed at his death But how true this is, may be judged, because the manna ceased not till they came in Canaan, Jos. 5. 12. fein, that miriae hitherto had carried a flint of the rock, out of which they had waters in all places where they came, but she being now dead, that means failed. But this is a fable, neither did the rock so follow them, 1 Cor. 10. but because they were now again in the want of water supplied out of a rock: which was as it were, the rocks following them. As for these peoples being brought out of Egypt objected, this is easily answered, they were brought thence some of them little ones, and some in their fathers loins. For the want of water here, this other generation, when the former were almost all worn out, chode with Moses in more words then their fathers had done, Exod. 17. wishing that they had dyed, when Vers. 3, 4, 5. their brethren dyed before the Lord, and challenging him for bringing them into that wilderness to die there, seeing there was neither vine nor fig, nor seed, nor pomgranat, nor water, and for bringing them out of Egypt. In saying, would God we had dyed, they use this phrase, would God we had given up the ghost, as nothing an easier death, if by the plague they had been smitten at once, then to pine away with thirst, as Lament. 4. 9. they that perish with the sword, are said to be better, then they that die by famine. By their brethren that dyed before the Lord, they meant those 14000. Chap. 16. 49. that were suddenly taken away by the plague, according to Lyranus, or konrah and his company, according to the Chaldee, Lyranus. called. Par. Tostatus. because it is said of them that they dyed before the Lord, or both them and those that perished by burning in Taberah, Chap. 11. as Tostatus. The words seem more properly to respect konrah and his 250 men, and that was the latest judgement, together with the destruction of the 14000. and most fresh in memory. Ah desperate people, that were so far from taking warning by judgements executed upon others, that, in their passion they put themselves as it were, upon the like, so mad doth the devil make men, when he possesseth their hearts, that they cast themselves headlong upon destruction. Not one of them had yet dyed through thirst, and although the wilderness, wherein they were, was barren, and yielded no corn nor fruit, yet they were daily sustained with manna, so that there was small cause of Ferus. complaining; but this is the nature of unthankful man, if he wanteth any thing, that he desireth, he is ready to aggravate his want, as if it were much more then it is; so Ferus, the benefits that he hath are nothing, but to his want only are his eyes intent. And Moses and Aaron went from the assembly to the door of the Tabernacle, Vers. 6. and they fell upon their faces, &c.] Of their fleeing to the Tabernacle, and their falling upon their faces on like occasions, see Chap. 16. 4. and of the appearing of the glory of God, vers. 19. And the Lord spake to Moses, saying, Take the rod and gather the assembly Vers. 8. together, thou and Aaron, and speak to the rock before their eyes, &c.] The rod appointed here to be taken, is held by some to be the rod of Aaron and not of Moses, because vers. 9. Moses is said to have taken the rod from before the Vers. 9. Lord; and Aarons rod, which budded, was laid up before the Lord, chap. 17. 10. and it was a sign of their rebellion, according to which Moses speaketh, when he had it in his hand, hear now ye rebels; thus Cazkuni, Cazkuni. Lyranus, &c. Cajetan. Calvin. &c. and Lyranus, Hugo and Rickelius, and Junius. But Cajetan will have the rod of Moses meant, so likewise Oleaster, and Calvin intimateth the same, when he saith, he bad him take the rod, wherewith he had done so many miracles, that seeing it, and having it with him, he might be the more confident to do the like again. And to show, that it was the rod of Moses, vers. 11. it is said, he smote the rock with his rod. I follow neither of these opinions, but rather approve the judgement of Lorinus the jesuit herein, that Moses and Aaron had not two, but one rod, first and more Lorinus. properly called Moses his rod, then Aarons, because by the appointment of Moses he used it to do miracles in Egypt, and because God wrought Exod. 7. 9. miraculously hereby; it was also called the rod of God. And this most Exod. 4. 20. probably was taken for the tribe of Levi, and for Aaron the high priest, Chap. 17. and now appointed to be taken from before the Lord again to do another miracle. They then that are for Aarons rod, and they that are for the rod of Moses, are all for one and the same rod, called sometimes his, sometimes Aarons. In that he biddeth him take the rod and speak, some think, that smiting therewith is also implyed, so that Moses offended not in smiting. But forsomuch as when the Lord meant that he should smite, he bade him expressly to do it, as Exod. 17. I cannot but think him blame-worthy for this. God bade him in the presence of the rod, which was a sign of his presence, to speak to the rock, and water should come out, only showing that now, wherewith he had smitten before, that water being brought forth by less means, even through speaking, God, by whose power it was done, might be the more magnified. But he contrariwise speaketh not to the rock, but smiteth it, and speaketh to the people, which he was not commanded, whereas the rod having leaves and fruit upon it, was not fit to be used for smiting with any more. What words Moses should speak to the rock, is not set down; but Tostatus Tostatus. conjectureth, that they were these; rock, it is said to thee in the name of our living God, that thou give us waters and be divided. The purpose of the Lord in bidding him speak to the rock, doing as he commanded, was doubtless to convince the people of greater hardness, then that of a ston, seeing they had been often spoken to in vain; but this once spoken to, contrary to the nature thereof being most dry, yielded water. Hear now ye rebels, &c.] That Moses was in a great passion, appeareth Vers. 10. by his words. Psal. 106. 33. so that he spake unadvisedly with his lips. The thing, which moved him so much, was, because this other generation, which had been hitherto preserved so many years, and seen so great examples of Gods judgments, were yet as bad as they for murmuring against God, so that he and Aaron believed not, that God would any more do such miracles for them. Their sin, which by and by is called unbelief, and a not sanctifying of the Lord in the eyes of the people, was both, that they Vers. 11. did not, as God commanded in speaking to the rock, but smiting, of which way of bringing out water, they had experience before, and now they believed not, that by speaking only without smiting, water would come out, and this their going from the thing commanded was public, to the dishonour of God before all the congregation, which made it more heinous, then when before Moses shewed some doubting, saying, shall all the herds and Numb. 11. 22. the flocks be killed, &c. So that it is a greater sin to offend publicly then private, for upon this some great judgement awaiteth, as also in the Sodomites, Esay 3. 9. and he smote the rock twice, because, saith Sol. Jarchi, he went not according Sol. Jarchi. to Gods commandement in speaking only, the water came out at the first smiting but by drops, wherefore he smote again, and then it flowed abundantly. God wrought for the justifying of his Word of bringing out waters, although Moses and Aaron proceeded not altogether according to his direction; so although all men be liars, God will be just of his Word, and their unbelief cannot make the Word of God of none effect: of the Rom. 3. 3. abundant flowing of these waters caused now by the Lord it is spoken Psal. 78. 15. and Esay 48. 21. But between the waters, that now flowed out, and those Exod. 17. there is this difference, that in Rephidim the water still continued, after it was brought out, here not, but only a short time, for Chap. 21. 5. they murmur again for want of water: Wherefore it seemeth that the rock Horeb, out of which that water flowed, was specially meant by the Apostle saying, They drank of the spiritual rock that followed 1 Cor. 10. them, after the striking of it, it became a continual spring, from which waters flowed all the time of the Israelites traveling in the wilderness, till now miriae being dead. For although they removed to divers stations after, yet we read not of any want of water that they had, so that it is likely that this water ran as a river in low places not far from them wheresoever they became, yea when they were before in this Kadesh, we do not find that they had any want of water. Of the waters that came forth now both they drank and their cattle, and the wild beasts also had benefit hereby, as is shewed, Esa. 43. 20. And the Lord spake to Moses and Aaron, because ye believe me not to sanctify Vers. 12. me in th● eyes of the children of Israel, &c.] If it be demanded here, wherein Moses shewed his unbelief? It hath been answered already, in striking, when God bade him onely to speak to the rock: thus also Cajetan, and Cajetan, his twice striking shewed that he thought by the force of blows, and not by the power of Gods Word onely to bring waters out: so Procopius, Procopius. Lyranus. and he shewed unbelief, saith Lyranus, by delaying to do as God commanded him; spending time first in speaking to the people to exasperate them, that they did not so thankfully receive this blessing to praise God therefore. And Oleaster thinketh, that there was in them some vain glory, in that Oleaster. they spake, as attributing power to themselves, must we bring you water out of this rock. Hereat God was so offended, that he threatened, that they should not come into the land of Canaan, so hard a matter is it even for the godly to be saved, and so heinous are the sins of those that are set in high place, and most dignified: For Moses saith, that although he besought the Lord, he would not reverse this sentence against him, so much Deut. 3. 23, 24, 25. &c. offended was he with him for his unbelief and passion, unto which he was stirred up by them. Touching the greatness of the sin of unbelief, see 1 John 5. 10. He that believeth not God, maketh him alier, Numb. 27. 14. It is rebellion, Deutero. 32. 51. a transgression so called by a word implying falsehood, as R. Menahem noteth of the death of Aaron before entering, R. Menahem see vers. 24. in mount hoar, and of Moses in Mount Nebo, Deut. 34. Thus Moses, Aaron and miriae all die, who were their leaders under the Law, Mich. 6. 4. and cannot bring them into Canaan; but Joshua did this, to show that justification and salvation is not by the Law, but onely by faith in Jesus Christ. And for this mystery saith Ferus, and not so much because he was angry with them, he would not have them to bring the people into Canaan, for neither the Law set forth by Moses, nor the sacrifices by Aaron could save, but Jesus onely. For the mystery of water coming out of the rock, see before, Exod. 17. The mystery. Onely whereas Moses believed not here when he smote the rock, yet waters flowed out to save the people from perishing with thirst; so the Jews that smote Christ by crucifying him, believed not, yet to all that truly believe salvation floweth from him thus smitten, and the rock was twice Rabanus. smitten, so was Christ, first being pierced with nailes, and then with a spear. In miriae dying before this, the cessation of prophesy seemeth Isidorus. to be set forth sometime before Christs passion, whereupon it is said, The Law and the Prophets until John. This is the water of Meribah, because the children of Israel striven with the Lord here, and he was sanctified in them. Meribah signifieth contention, and Vers. 13. these waters were so called, as also those, Exod. 17. for a remembrance of the strife amongst the murmuring people for want of water, but for distinction this is called Meribah of Kadesh in the wilderness of Zin, Deut. 32. 52. And they are said to strive with the Lord, when they striven with Moses and Aaron his Ministers; He was sanctified in them, that is, saith Sol. Jarchi, in Moses and Aaron, that died because of them; for when the Sol. Jarch. holy blessed God doth judgement, he sanctifieth himself before the creatures; wherefore it is said, fearful art thou, O God, out of thy sanctuary, Psalm. 68. 36. so also Targum Jonathan, and for the like see Ezech. 38. 16. 22. and before Levit. 10. 3. Moses and Aaron had not sanctified him: as was said, vers. 12. by doing directly as he commanded them, that the people might hereby have been brought to admire and praise his power and goodness, but yet he provided for the sanctifying and glorifying of himself by them, when having the comfort of these waters, they praised and magnified him therefore, and hearing of the judgement upon Moses and Aaron for their offending hereabout, a great fear and dread was strike into them of this great and mighty God, making them to stand the more in awe of him: thus Lorinus, and to this effect almost Calvin, he sanctified himself, that is, by this miracle he vindicated his holy name from contempt Lorinus. Calvin. amongst the people, making this water thus also given upon their murmuring, when it might have been to their destruction, a spiritual drink to salvation as it is called, 1 Cor. 10. And this exposition expounding, in them of the people, is rather to be preferred, then the former referring it to Moses and Aaron, because not Moses and Aaron, but the children of Israel are spoken of in this verse, who striven with them, and so with God; or else these words in them may have reference to the waters, in bringing forth which so miraculously God was sanctified and glorified. And Moses sent messengers from Kadesh to the King of Edom, saying, thus saith thy brother Israel, thou knowest all our travel, &c.] Deut. 2. 1. 2. &c. Vers. 14. Moses telleth how the Lord charged them not to take any thing of the Edomites, but for their money, and not to take any part of their land, for he had given it to them for a possession, viz. to the sons of Esau; whereupon it is likely, that he directed this peaceable message unto their King, and a passage being denied goeth another way. And he styleth Israel Edoms brother, because he was Esau, and mentioneth their afflictions in Egypt, and Gods sending of his angel to deliver them, to move him the more to give them leave to pass through his country, as being the nearest way into Canaan, and freest from the impediment of war by the way. Touching the angel here spoken of, R. Solomon thinketh Moses to be meant hereby, but I rather assent to them, that hold it was the angel, R. Solom. that smote the first-born of the Egyptians, and so enforced their King to let them go, and which went before them in the pillar, as is expressly said, Exod. 14. 19. For that Moses, who put these words into the messengers mouths, should call himself Gods angel is most improbable, Moreover Vers. 16. 17. 19. to move him to let them pass that way, they promise neither to go through field nor vineyard, but by the Kings high-way, and not to drink of their water without paying for it. But the King of Edom refused to let them pass, and came out with an Army against them, whereupon they turned to Ver. 20, 21. go another way; that is, as is expressed, Deut. 2. 8. by the way of the wilderness of Moab. Here, and in chap. 21. and 22. the impediments that the children of Israel had in their passage from Kadesh to the land of Canaan, are set forth, first by the Edomites in this chapter: then by the Canaanite King, that dwelled in the south, and by the Amorites, &c. chap. 21. Lastly, by the Moabites, ch. 22. The Edomites, saith Ferus, do mystically set forth the Jews denying the Apostles of Christ a passage to preach the Gospel amongst them, yea The Mystery. when they besought them for it, they opposed them with violence, persecuting and slaying such, as they could hands upon, although they offered to go directly in the high-way, that is, to teach nothing but the ancient verity, and to pay for the water which they should drink, that is, for temporal things to give spiritual: wherefore they likewise leaving the Jews turned another way, viz. to the Gentiles. And morally, when we meet with enemies, that deal hardly with us, we must learn from this example not to require like for like, but to give way, and to go any way about rather then break out of the bounds of patience. For there will always be such wicked Edomites in this world, that are without all love of their godly brethren, and harshly entreat them; but we must not render evil for evil, but rather give way, thus also Rupertus, whom Ferus very much followeth. Or by Edom, saith Berchorius, may be understood the body, unto which Berchor. in moraliat. the soul is as a brother, but hindered by the body in the passage to heaven, and therefore it must leave the flesh, that is, the evil motions thereof, and go another way, as the Spirit leadeth, unto blessedness. Touching Edom it is to be noted, as proud as he now was, he was afterwards brought under by David, 2 Sam. 8. 14. and so shall all the wicked, that persecute the godly be finally subjected unto them. And the children of Israel journeyed from Kadesh, and came to mount Hor.] Vers. 22. Patriarks travails. This journey is counted by H. Bunting 48 miles; and hoar he saith, was on the edge of the country of Edom, of which see vers. 23. whence the Horims inhabiting there before, but destroyed by the Edomites, seemed to Deut. 2. 12. have their name. hoar, from whence this mountain had the name, signifieth a mountain, and therefore by Sol. Jarchi it is said to be a mountain Sol. Jarchi. Hieron. Epist. 127. de mans. 34. Tostatus. upon a mountain. Jerom sometime deriveth it from hoar, and sometime from Or, light, as in his book de nomin. Hebr. Tostatus enquiring, why the Lord directed them before to Kadesh; when as he knew, that the King of Edom would not suffer them to pass through his country, which was the way from thence to Canaan, answereth, that this was done to delay their coming into Canaan, till forty years were expired, which was the time of the wandering about before set by him for their murmuring, chap. 14. In this place upon the top of the mountain God appointed Aaron to Vers. 23, 24, 25, 26, 27, 28, 29. die for the cause before commemorated, Chap. 20. 12. his garments being first taken off there and put on Eleazar his son, that he might be high Priest in his stead, all which was done accordingly, and then Moses and Eleazar came down, and the people mourned for Aaron 30 dayes: whereas it is said, that Aaron should die now before he entred into the land of Canaan, because, saith the Lord, ye rebelled against me at the waters of Meribah. Tostatus inquireth, whether their sin were mortal or venial, and Tostatus. answereth, although it were thus severely punished; it was venial, because they did nothing directly to offend God, neither did they purpose to offend, but being transported by zeal they reproved the rebellious, but their offending was by accident, in that when they reproved, they moved them not to praise God; yet to show, that in the perfect venial sins shall be severely punished, and that Gods justice is such, that he will spare no men offending, he dealt thus with them, seeing for such offences they must either suffer here or in purgatory; thus he. But because their sin is called rebellion, it seemeth to be very great; and, as was before said, it was aggravated by this, that it was committed publicly before all the people, which kind of sinning God is wont to punish more severely, and yet in them not so much because God was angry with them, but for a mystery; of which before, vers. 12. For the distinction of mortal and venial, and suffering in purgatory, we aclowledge no such, although the Papists stand for them tooth and nail. If it be said Aaron and Moses must have dyed now, although they had not rebelled, because this was the sentence against all before, Chap. 14. except Caleb and Joshua; it is answered, that Moses and Aaron must Tostatus. needs be excepted, because they withstood the rebellious then to their own great hazard, and generally the tribe of Levi came not into that number, seeing the adjudged to die were numbered from twenty years old and upward, whereas the Levites were not so numbered but from a month old and upward, and it is certain, that Eleazar was then above 20, because Exod. 6. 25. he had his son Phineas before their coming out of Egypt, and yet he survived, thus Tostatus. The phrase whereby Aarons death is set forth, is this, he shall be gathered to his people, that is, saith Ferus, to his godly forefathers, Ferus. Abraham, Isaac, and Jacob, and be taken from amongst a wicked people, so he is comforted, that he should not in dying perish, but come to a better estate. See the like phrase, Gen. 25. 8. If it be demanded, how Aaron could be said in his death to be gathered to his people, seeing he was not butted, where they were? Cajetan answereth, that it is meant of his Spirit, which was gathered to their spirits, Heb. 12. 23. and hence the Cajetan. living of the spirit after the death of the body is manifest: wherefore Psal. 104. 20. it is said, thou gatherest their spirits, and they return to their dust. Whereas it may seem to be a discomfort to Aaron, that he was stripped of his Priestly robes, and they were put upon another before his death; it is answered, they were put upon his son, whom the father joyeth to see honoured, and then dieth the more cheerfully. Moreover, it could not but be a comfort to him to see, that the high Priesthood should not fail in him, but continue from generation to generation, till the coming of the great high Priest Jesus Christ to make perfect atonement for the sins of us all. The taking of Shebnahs rob from him, and clothing Eliakim therewith is spoken of as a putting him from his treasureship, and bringing Eliakim in, Esay 22. 15, 19, 20. From this it is likely, that the Prophets amongst the Gentiles learned that right of putting off their garments, Ainsworth. which were ornaments or ensigns of their dignity before their death, and solemnly resigning them up to their gods, as holding it unmeet for them to die in them, thus Eschilus writeth of Cassandra, and Statius Papinius of Amphiaraus the Prophet, &c. For the peoples knowing that Aaron was dead, all was done upon the top of the mountain, so that they might easily see, for it is said to have been in the sight of all the congregation, vers. 27. wherefore the tale of R. Solomon, saying, when the people saw Moses R. Solomon. come down with Eleazar alone invested with the high Priests robes, they thinking that Aaron had been murdered by them for his dignity, were ready to ston them, but by and by the top of the mountain being inclined, and Aarons dead body being seen honourably butted, they were pacified; this tale, I say, is worthily rejected by Tostatus, as a rabbinical fable. For the custom of mourning 30 daies, see Gen. 50. 10. thus Aaron, against whom Tostatus. they often rebelled in his life, was much honoured by them in his death, as is the lot of other good servants of God oftentimes. At what time, and age he dyed, see Chap. 33. 38. and of his burial, Deut. 10. 6. although here passed over in silence. For the mystery of all this, Aarons going up to the top of Mount hoar, or The Mystery. Mount Or, and there dying, did figure out the cessation of the aaronical Priesthood at the coming on of the light of the Gospel, because Or signifieth light. Again, his dying for his sin shewed, that the high Priests under the Law dyed in sin, notwithstanding all the expiations made by all their sacrifices, for they were not sufficient to purge away sin. Moreover his dying when he was not sick, but well, shewed the confidence that the Jews had of being justified by the law, not thinking otherwise of themselves, but that they were well, when as they were at the point of death. Moreover his being stripped of his Priestly garments shewed the destruction of the temple, and of all the sumptuous buildings about it within 40 years after Christs passion, as this was done 40 years after their coming out of Egypt. Lastly, their mourning for him being dead, shewed, how the Jews should sorrow at the Temples destruction; although we Christians rejoice for our Christ made now an high Priest for ever. CHAP. XXI. ANd when King. Arad the Canaanite heard, that Israel came by the way of Vers. 1. the spies, he fought against Israel, and took some of them prisoners,] This Arad seemeth to have had his name from the place that he reigned over, for of the King of Arad subdued by them it is spoken, Jos. 12. 14. or else the King and the city were called both by one name after the name of one of Canaans sons, of whom the Arvadites, or as some have it, the Aradites came, Gen. 10. 18. and therefore he is also called a Canaanite▪ This people then were of the posterity of cursed Canaan inhabiting about that country in the south thereof. Touching the occasion of this assault. R. Solomon saith, he heard, that the pillar ceased to direct them any more, Numb. 33. 40 R. Solomon. and that the water failed them; whereupon he gathered that God had forsaken them, which put him in hope to prevail against them: but he was deceived, for the pillar went still before them, till they came to enter into the land of Canaan, as Tostatus saith, in confuting the Rabbin. The Tostatus. Canaanite heard doubtless, that they were coming 38▪ yeares before this, but for the great displeasure taken by God against them, they had been kept hitherto, and wasted in the wilderness, and this was the ground of his bold coming to fight with them. But why should I say, he heard, when as the Amalekites and Canaanites had fought with them before, and prevailed about this place, Numb. 14. 45. and hereby they were hardened to come on again at this time. For the way of the spies, thus the chaldee rendereth it, but the Septuagint by the way of Atharim, retaining the Hebrew word. It is most probable, that the way which the searchers had gone, Numb. 13. is hereby meant: And at the first this Canaanite prevaileth against them, Hebr. He took captive of them a captivity, the vulgar latin, Being victor, he carried away a prey from them. Thus God taught them at the first not to trust to their own strength, but afterwards they should prevail to ascribe all to God. Ferus observeth, that the Aradeans, though Ferus. they came of Canaan, were none of those that were appointed to destruction, Gen. 15. but they brought destruction now upon themselves; as also Saul and Josias afterwards. But God in his providence disposed thus of it, that they coming out against his people should at last be overthrown, for a praeludium of their future success in destroying all the rest. Whereas R. Solomon saith that the prey now taken by the Aradites was but one maid, and she an Egyptian; it is ridiculous, seeing upon this overthrow R. Solomon. given to Israel, to show that it was not so small, they vowed, if God would grant them to prevail as followeth. Then Israel vowed a vow to the Lord, saying, if thou wilt deliver this people into my hands. I will utterly destroy their cities. The Hebrew word rendered Vers. 2. utterly destroy, is {αβγδ} from whence cometh Cherem, accursed, and Hormah, v. 3. the Septuagint render it {αβγδ}, which is to accurse or to destroy, as accursed. This may seem a foolish vow, saith Ferus, for what Ferus. pleasure could the Lord take take in their destroying of all things, so that no benefit should redound to any hereby? and answereth, that it was highly pleasing to God, seeing hereby they bound themselves from fighting for their own gain, and to fight onely for God, and for his glory. But herein he doth not sufficiently express the matter; it is therefore further to be understood, that their cities and all therein, should be to God and nothing to themselves, because they should be slain and burnt with fire, as an holocaust unto the honour of God the giver of the victory. Some think that they meant it should be none otherwise an Anathema, then as Ainsworth▪ Jericho, Jos. 6. 17. the metals whereof were brought into the Lords treasury, and the living things onely were destroyed with the city. But others better observe, that there were three kinds of anathema. 1. When all was destroyed as here. 2. When the metals onely were reserved for the use of the Sanctuary, as in jericho. 3. When the cattle and the spoil were given as a pretty to the people, as in Ai, Josh. 8. 2. The word anathematize in greek is derived {αβγδ}, from putting above, or laying up in the Temple of God to his honour, saith Saint Augustine, and to anathematize is to curse, because who so taketh any such thing to himself, as is devoted to God is accursed. Calvin enquiring, why they made this vow to destroy all, answereth, Calvin. that they did it not doubtless without the advice of Moses, and the dictate of the Spirit, that when they should have overcome, they might not be tempted to stay in these Cities, but go on in their journeys towards the conquering of more, and yet he saith, that the destruction said to be made according to their vow, was not till afterwards, when they came at their Cities, from which the Aradites had come out to fight against them, for they made many journeys after this, before they came into Canaan, as we may see, Numb. 33. His meaning therefore is that when they should come into their cities, which were in the entrance or edge of the land, they might not be stayed from going on further, they devoted them thus to utter dedestruction; but the execution of this vow was made in Joshuas time, Josh. 12. 14. For the name Hormah given hereupon to this place, see before Numb. 14. 45. whereas it is said, He called the name of the place Hormah, it is to be understood of Israel, spoken of, as one for their agreeing in one hereabout. Hormah, that is, destruction, because by Gods special help this place was destroyed; Israel would have it bear the name here for a continual remembrance of Gods mercy, and to put them in mind of their vow mystically. The coming of the Canaanite against them, &c. set forth the devills opposing of the Apostles amongst the Gentiles, when they were turned from the Jews, as Idumeans, and their prevailing by persecutions against them bodily, but yer long the Gentiles were subdued, and then all their idols went to destruction, as devoted hereunto; so Ferus. And they journeyed from mount hoar by the way of the Red-sea to compass the land of Edom, and the soul of the people was much discouraged, because of the way, Vers. 4. &c.] When they were denied a passage through the land of Edom, they were forced to return back a long way about, by the Red-sea, as before from Kadesh, Numb. 14. Now because in that their former return they had been held 38. yeares, they began to fear that they should at this time be long delayed again, till they were wasted in the wilderness as their fathers had been, and therefore they murmured against God, and against Moses, as if they did nothing but delude them, never meaning to bring them into the land of Canaan, so Solomon Jarchi. For these words, the soul of the people was discouraged, Sol. Jarohi. Hebr. it is, the soul of the people was shortened or straightened, but the meaning is the same, it was grieved or vexed, so the word is used, judge. 16. 16. and judge. 10. 16. Exod. 6. 6. Job 21. 4. It signifieth also grieving with a kind of loathing, as Zach. 11. 8. For these words, because of the way, Hebr. is, in the way, but in, here noteth the cause. And in this was Israel a type of the godly again, this is another impediment to them in the The mystery. Ferus. way to heaven, by reason of the unkindness of the Edomites their brebrethren, that is, of the wicked, who use them harshly and churlishly; for hereby they are much discouraged, as we may see in Job, whose life was tedious to him for his unkind friends, and in Elijah and Jeremiah, &c. this shewed also the weakness of many, who in time of of persecution fall away, Matth. 13. 21. Wherefore have ye brought us out of Egypt to die in the wilderness, we have no bread, nor water, and our soul loatheth this light bread.] Their speaking Vers. 5. against God here, is said, 1 Cor. 10. 9. to be a speaking against Christ, of a tempting of Christ, such murmurings and words were frequent with them, Numb. 20. 3. 4. chap. 16. 14. chap. 11. 1. &c. and they shewed their vile esteem of manna likewise, Numb. 11. 5, 6. see there the mystery of all. From the Apostles applying this their murmuring against Christ, it is rightly gathered, that Christ is God, neither can the force of this argument be eluded, as it is by some, saying, that it is so spoken by the Apostle, because Christ was now figured out, according to that saying of his, 1 Cor. 10. 11. all these things happened to them in a figure, for the meaning is nothing else, but in them perishing for their sins, the rebellious under the Gospel were figured out, who shall also perish for their sins and rebellions against Christ. This was their fourth murmuring for water: 1 Exod. 15. 2. Exod. 17. 3. Num. 20. and 4. now again so soon after; from whence we may gather, that the waters given Numb. 20. flowed not so continually, as those Exod. 17. but only for a time, whilst they and their cattle were satisfied, then failing again. And the Lord sent fiery serpents and they bit the people, and much people of Israel Vers. 6. dyed.] In what particular place this was done, it is not here expressed, but Chap. 33. 42. they went from Mount hoar to Zalmona, which was H. Bunting Patriarks travails. 28 miles, and from thence to Phunon, 20 miles, and here it was, that the fiery serpents were sent, and the brazen serpent was set up, so H. Bunting: but Comestor saith, it was in Zalmona; the first is more probable, Scholast. hist. compare vers. 10. and Chap. 33. These serpents are called fiery, not because they spitted fire upon them, or were like sparkles of fire flying swiftly upon them and burning them, as Comestor saith in his first way of expounding them; but, as in his second, because when they bit them, the venom coming from them wrought like fire in their bodies making them exceeding hot and dry, till that as by fire they were consumed to death with great torment. They might also be in colour read like fire, as Nicander writeth, that some serpents are, and therefore some call them read Nicander in theriacis. dart serpents, because their property was to come suddenly as a dart upon the face or breast and so to sting deadly. And that this was their colour is most probable, for the artificial serpent of brass, which is reddish, set up for a cure. Sol. Jarchi saith, that they are called burners, because they Sol. Jarchi. burned men with the venom of their teeth: for the Hebrew word Seraphim here used, signifieth burners, and therefore the chaldee hath it burning serpents; but the Sept. deadly: that these serpents had wings to fly withal, is intimated Esay 14. 29. where fiery flying serpents are spoken of. And it is not likely that these serpents were now first brought amongst them into the wilderness for a punishment, but that they were naturally there, as is intimated Deut. 8. 14, 15. but hitherto God had preserved them from this danger. For desert places do yield many such like serpents at this day, which are called dypsas, from thirst, or causon from heat, because whoso is stung by any of them, hath such an inward burning, that he thirsteth extremely; and although he drinketh abundantly, he is by and by athirst again, till he dieth, and this is left by the physitians, as incurable, Dioscorid. lib 6. c. 38. Isidor. Etymol. 12. c. 4. Solinus de Africa. Vers. 7. so Dioscorides. And these kind of serpents, saith Isidor, come suddenly leaping or flying in the deserts of Arabia, where the Israelites now were in great abundance. Solinus also writeth of them being in Lybia or Africa, speaking of their annoying of Cato's army there. Therefore the people came to Moses and said, we have sinned, &c. pray to the Lord, that he take away the serpents from us, &c.] Affliction maketh the rebellious people to humble themselves, Psal. 78. 34. Exod. 9. 27. for the plural, serpents, Hebr. is serpent; so Exod. 8. 6. the frog, for, the frogs; Exod. 8. 17. the locust, for, the locusts, the whole multitude of them being meant. They spake rightly of the cause of this misery, we have sinned: and as they, so whosoever would have judgments taken off, must confess and Prov. 28. 13. be humbled for their sins, the cause thereof. The people, that came, were such, as were bitten, but not yet destroyed, and all the rest that stood in continual fear of the like evil, Moses being entreated, out of his meekness to all prayeth for them, notwithstanding all the indignities offered to him. And the Lord bade him make a fiery serpent and set it upon a pole, &c. That Vers. 8. is an artificial serpent, like one of those that bit them, and of that fiery colour, as appeareth vers. 9. for he made it of brass. It must be set upon a pole, that when any man was stung, he might look up to it and live: the V: 9. Sept. and called. for, a pole, have, a sign; but the Hebrew word nes, signifieth an ensign, or banner, upon this it must be put, that it might be seen all about, and that not fixed in one place, but being carried with them upon it even till they came in Canaan. Rab. Hakkados saith, that this pole R. Hokkados. was the rod of Aaron that budded, and should bud again and bring forth fruit in the time of the Messiah, &c. This man, howsoever accounted most holy amongst the Jews, having therefore the name of Hakkados signifying holy given unto him by them, was most vain in thus saying, both because Aarons rod was too little for this use, and was kept in the sanctuary by express command; and in saying thus he laid a ston of stumbling to all that believed him, because they never saw this rod fructifying any more: whereas it is said, when he looketh upon it, he shall live; the Targum Targum Jonathan. Jonathan explaineth it thus, and his heart shall be attent to the name of the Word of God, when he looketh upon it, which words, though he were ignorant of it, may well be expounded of Christ, the Word of God, who was figured out by this serpent, as Christ hsmself sheweth, Joh. 3. 14. Thus blindfoldedly the rabbis spake sundry times of Christ, as Caiaphas prophesied. The Popish Catharinus and Sanderus fond hold, that this Catharinus de actor. imag. Sander. de imag. lib. 2. c. 2. Adrianus epist. ad Constantin. et Irenem. fiery serpent was not only to be looked upon, but also to be worshipped. Pope Adrian the first argueth from the looking upon this serpent thus, as the people of Israel looking upon the brazen serpent, the figure of Christ, were healed; so we by looking upon the images of Christ and his Saints and worshipping them, are saved. But forsomuch as when the people in Hezekiah his time fell to worshipping of it, that good King broke 2 King. 18. 4. it in pieces and was commended for it, their great impudence doth herein appear; and the jesuit himself, as ashamed of it, saith, that Hezekiah broke Lorinus it, that it might not be honoured with offering to it. For the mystery, the serpent biting the people to their destruction, did The Mystery. Ferus. Ainsworth. set forth the serpent seducing our first parents; for as he by his temptation poisoned their souls to death, so this serpent by biting poisoned the body and destroyed it; and thus the old serpent the devil, wheresoever he biteth to this day, corrupteth and poisoneth. 2. As the fiery serpent biting in any part destroyed the whole body, so sin▪ which cometh from that serpent being admitted in any thing destroyeth the whole man, body and soul. 3. As that biting was incurable by any art of the physician, so is sin by any means, that man can use, Moses could not cure the bitten, the law can do nothing, but God only. Yet that the law sendeth to Christ, we may see, because Moses the Law-giver, as he was bidden, directed them to look to the brazen serpent. This serpent set up upon a pole figured out Christ hanged upon the cross, which is also pointed at, Joh. 8. 28.& Joh. Revel. 1. 15. 12. 32. For first as that was set up on high for all to behold, so Christ is by preaching set up most publicly for a sign to all nations. 2. As that being looked upon healed, so Christ being looked upon by faith saveth, Esay 17. 7. Joh. 3. 15. 3. As by a serpent came death, and by a serpent life; so by a a man came death, and by a man life, Rom. 5. 12. 4. As the brazen serpent being a dead thing could not in human reason do any good to the healing of them poisoned, so as that they might have been discouraged at it, if they had not respected Gods ordinance, so Christ crucified is a stumbling 1 Cor. 1. 23. block to the Jews, for he could not save himself, said they, and how then should he save us, but it is strange that they considered not, how their fathers were healed by a dead thing for a sign. 5. As the brazen serpent was like the other, but without all poison, so Christ is like other men, but without sin. As the serpents were not taken away, but a remedy was provided Heb. 4. 15. Ephes. 6 12. 2 Cor. 12. 7, 8. against them, so the devil and sin ceaseth not, but we are healed still by faith when we cry to God. 7. As healing was now, not to those that looked upon their sores, or went to the physician, so if any look onely to their sins, to be humbled, or seek remedy by other means, they perish everlastingly, but by looking to Christ by the eye of saith we live. Let us not then look barely at the means now appointed to save, the holy Sacraments, but to Gods ordinance, believing more, then we see; forsomuch as God by means, which seem to have no power in them, worketh wonderfully by his grace and Spirit. But whereas the Popish hereupon infer, that there is virtue in the sign of the cross made against devils and serpents and other savage beasts, telling many stories to this effect, let them show where this sign making was ever appointed by God for these ends, and we will believe them. And the children of Israel set forward and pitched in Oboth.] This remove Vers. 10. H. B. Patriarks travails. was 24 miles. Oboth signifieth a serpent called Python, this place was so called, because here the Arabians received answer from the devil through conjuration. Their biting by serpents was before they came hither, and after their remove from mount hoar, in one of the two stations, Salmona, or Phunon here not mentioned, but mentioned Chap. 33. 42. Jerom thinketh, that they were bitten in both those places, so likewise Hieronym. Ambros. Ambrose, Isidor, Beda, &c. and this may be the reason happily, why they are not mentioned here, because they soon removed hence again being so molested by want of water and serpents. Salmona, saith Rabanus, signifieth Rabanus. a little image; and Phunon, a little mouth: their coming then from Salmona to Phunon, figured out, that when he who was represented by that little brazen image is set up in the heart, that is, Christ, we cannot but proceed straightway to confess him with the mouth, but then we shall soon come to serpents, that is, to the assaults of the devils temptations, figured out in this Oboth, signifying serpents. The next place of their abode was Jieabbarim in the wilderness before Vers. 11. H B. Patriarks travails. Moab. This H. Bunting calleth Igim upon the hill Abarim, saying, that this remove was 16 miles, and that it had the name from Igim a congregation come up to the hill Abarim. This place being in the border of Moab they only passed by; for the Lord would not have them to meddle with the Moabites, Deut. 2. 8, 9, &c. Ambrose and Jerome render this name, an Ambros. heap of stones passing by: noting hereupon, that the faithful are like stones tumbled up and down, &c. but as this was on the East of Moab towards the sun-rising, so they look to the Son of righteousness. From thence they removed and pitched in the valley of Zared.] This place is Vers. 12. Tostatus. not name, Chap. 33. but Dibongad, Tostatus conjectureth Zared to be the general name of that valley, and Dibongad, of the place where they restend. Jerome, that this and the other places here following were not Hieronym. mansion places, but passages, and this is the reason of the great difference of names here, and Chap. 33. for here next Zared is Arnon, then Beer, Mattanah, Nahaleel, Bamoth and Pisgah: there next to Dibongad is almond Diblathaim, the Mountains of Abarim, and the Plains of Moab by Jordan; whereas according to the relation here, they came not to the Plains of Moab immediately from Pisgah, but first having fought with Sihon King of Heshbon, and taken his country, and then having gone towards Og, the King of Bashan, and having served him likewise, for after all this set forth in this Chapter, they come to the plains of Moab, Chap. 22. 1. I think with Jerom, that Beer and Bamoth were but passages, as also Mattanah and Nahaleel, and that Dibongad was the same with Zared, almond Diblathaim the place on the other side of Arnon, and Pisgah one of the Mountains of Abarim not far from the river Arnon; for when they were past Arnon, they fought with Sihon King of the Amorites, whose country lay all along from thence to Gilead, as is shewed, Deut. 2. 24. The reason why these are to be held to be passages, is, because it is not said, they pitched in Beer or Mattanah, &c. but onely they came to Beer, and from the wilderness to Mattanah, &c. and touching Zered, and Arnon, about which places they are said to have pitched; noting stations it is not said, they pitched in Zered, or in Arnon, for they were waters, and so they could not pitch in them, but in the valley of Zered, and on the other side of Arnon; so that the particular places where, might well have those other names of Dibongad, and Almondiblathaim. The called. paraphrast called. Par. speaketh of Beer, Mattanah, &c. according to the signification of the words, not as if they were proper names, for he saith, when a well was given unto them, for so he rendereth Mattanah signifying a gift, it descended with them to the rivers, for so he rendereth Nahaliel, because Nachali signifieth rivers, and from the floods or rivers to the hills, because Bamoth signifieth hills or high places, and from the hills to the valley in the fields of Moab and there to the top of the hill, which looks towards Bethjeshimoth, wherein he seemeth to be for that opinion, that the water went after the children of Israel miraculously, not onely through low, but also through high places whithersoever they journeyed; and some Hebrewes add, that this was done by the leading thereof along by the Princes with their staves digging a way therefore, as is said, v. 18. The Princes digged with their staves. But to return and to speak more particularly of every passage: For the valley of Zared the vulgar latin hath, the river of Zared, and the word Nachal here used, signifieth both a valley and a river, it is a low place to which it is come by a descent, and so fit for waters to gather to. And thereforefore it is likely that most commonly there was a stream of water running there; yet, Deut. 2. 13. where this passage is again commemorated: Moses saith, Get ye over the brook Zered, the same translation rendering the same word, which is here a valley, a brook. Comestor saith, that God Schol. hist. wrought such a miracle here again, as before at the read sea, dividing the water so, that they went over upon dry ground: there is some more probability of this touching their passage over the next river Arnon, because that which God did there, is joined with that he did in the read sea, verse 14. But here nothing is spoken to intimate it, and it is not likely, that Moses would have passed over so great a work of God in silence. Patriarks travels. Dibongad, which was the particular place where they now pitched, was near saith H. Bunting, to the flood Zared, bordering upon the Idumeans and Moabites, being 16 miles from Jieabbarim, Zared cometh of Zar, and Jarad, a strange descent. From thence they removed and pitched on the other side of Arnon, &c.] This Vers. 13. place, as hath been already shewed, is called almond Diblathaim, chap. 33. this remove was 16 miles, Arnon is derived of Arar to curse and nin to perpetuate. This river Arnon is further said to be in the wilderness, that cometh out of the coasts of the Amorites, and to divide between Moab and the Amorites. This Arnon, saith Josephus, is a river springing from the mountains joseph. Antiq. c. 2. of Arabia, and running through the midst of the wilderness into the lake Asphaltites. There was also a city, and a rock saith Adricomius, of this name, and through this river Arnon did the children of Israel go upon dry ground, and fought against Sihon the King of the Amorites, and overcame him. Comestor, Hugo, Lyranus and others relate this story; when the Hebrews Scholast. Histor. Hugo, Lyranus. were about to enter into the Amorites country, the Amorites lay in wait under the rocks for them on both sides of a narrow way, where they must pass through the river, so that they might overwhelm them with stones in their going, or with darts, but by a miracle of God the rocks on both sides fell and overwhelmed the Amorites, making the river for the time firm ground; but when the Hebrews had passed over, the rocks on both sides returned to their old state, and the river ran as before; and for this it is said, v. 14. What he did in the read sea, and in the brooks of Arnon: but of those words more by and by. Arnon now divided between Moab and the Amorites; but the land at this time possessed by the Amorites, is said to have been taken away by Sihon from the King of Moab, v. 26. So that before this invasion it was all Moabs country. Wherefore it is said in the book of the wars of the Lord, what he did in the read Vers. 14. sea, and in the brooks of Arnon.] Here two great questions offer themselves. 1. What book is meant by the book of the warres of the Lord. 2. Wherein that which he did at the river of Arnon is like that which he did at the read sea, because they are compared together? Comestor to the first Schol. hist. saith out of Augustine, that either the Caldees, from whom Abraham came, happily had a book amongst them thus called: or else the Egyptians of whom Moses had learned his wisdom, wherein it was thus prophesied, and if so, Moses alleged this out of that book of theirs, as Saint Paul afterwards cited a saying out of Aratus an Heathen Poet, Acts 17. 28. and out of Epimenides, Tit. 1. 12. But some he saith by the book of the warres of the Lord understand the whole history of Israels proceedings in their warres here written by Moses: for their warres, say the Hebrews, and the warres of the Lord, because he fought for them; and to make this good, they say, Wherefore it is said, may be rendered by the future tense, it shall be said in this history, and rehearsed in the generations to come, what wonderful things God did at the river of Arnon. Calvin Calvin. will not have the word {αβγδ} here used, rendered a book, but a narration, as if it had been said, when a relation shall be made of the great victory given by the Lord to his people Israel. But I see no reason, why the word book may not be retained; for where is this narration made, but in these books written by Moses? yet Eugubinus agreeth herein with Calvin, and Lyranus, and Tostatus mention this kind of reading, as coming from the Jews. But we need not to contend about this. The word {αβγδ} here used signifieth properly, it shall be said, as Cajetan noteth, and if so, the sense is Cajetan. plain in the book, that was now in writing, it shall be said, or be set forth as a thing most memorable, what power God shewed here at the entering of the Amorites country to be possessed by the children of Israel, as before was set forth his power shewed at the read sea, Fonseca saith, that some will have the book here meant to be the book of Judges. Tostatus refelling Fonseca. Tostatus. that before spoken of touching this present book of Numbers here meant, saith, that the book of Jasher, or of the just, spoken of Josh. 10. 13. is more probably the book here meant, wherein he imagineth that Moses by way of prophesy, having all things to come touching the people of Israel in their proceedings revealed unto him from God, wrote them down in a book so entitled, but this book, he saith, was lost long ago, as also many more mentioned in divers places of the holy Scriptures, as the prophesy of Enoch, the book of Nathan, and Gad, &c. But I leave him to his conjecture, which he had from R. Menahem, R. Menahem. who wrote to the same effect before, saying, that Moses had a revelation from God, what victory should be obtained here. And conclude with some other Hebrewes, and Hugo Victorinus, that none other book is hear meant, but this written by Moses himself, herein, saith, it shall bee said, when it shall bee written, because it was not written, till these things were done. There is a book now amongst the Jews called the book of the wars of the Lord, but that is said to have been written by R. Ralbag. For the other question, it is to be understood, that all do not render the words alike, the Sept. have it, the warres of the Lord burnt up Zoob: for whereas we commonly render it, wherefore it is written in the book of the ware of the Lord, they have it, wherefore it is written in a book, the wars of the Lord burnt up Zoob and the brooks of Arnon. But herein is a plain mistaking, because the word rendered Zoob is not written with Z, but with vau, {αβγδ} vaheb. Ainsworth readeth it, Vaheb in a whirlwind, and the brooks of Ainsworth. Junius. Arnon. And Junius, against Vaheb in the region of Suph, and against the rivers of Arnon. And this Vaheb, he saith, was King here before, but overcome by Sihon, as is said, vers. 26. Calvin also rendereth it, Vaheb in Suphah; Calvin. but expoundeth it of that which God did in the read sea. Some by vaheb understand a city, and Luther an high hill by the river Arnon, said Luther. to be in Suphah, signifying a whirlwind, because the top of it reached to the clouds, where it was continually beaten upon by the winds. The called. will have the gests of the read Sea, and in Arnon here compared together, so likewise divers others. I see no reason to red it, as we commonly do, what he did in the read sea, &c. because although {αβγδ} signifieth, he gave, or he did, yet Vaheb will bear no such exposition, and the particle {αβγδ} eth set before it, is never joined with a verb, but with a noun, sometimes being without signification, and serving onely to show the accusative case, and sometimes signifying against, as most probably it is used here before Vaheb; and again before, necalim Arnon, the floods of Arnon. Moreover, although {αβγδ} signifieth the read Sea, {αβγδ} Suphah, the word here used, is never put for the read Sea, but properly signifieth a whirlwind, as it is used Amos 1. 14. Esay 29. 6.& 66. 15. and the Lords destroying by war is in all these places set forth by the destruction coming by fire and by a whirlwind: whereas by those, that stand for the read Sea, as meant here, Deut. 1. 1. is alleged, wherein the word Suph is found, and in our translation rendered the read Sea; this will plainly appear to be an error, if, as Junius, we consult with vers. 5. describing more fully the place where Moses then spake to the people those words. And whereas Junius maketh it a proper name of a country called Suph, it is not so probable, because here it is not Suph, but Suphah. I resolve then in my poor judgement, that Vaheb was some King or place so called, and Suphah is a whirlwind, and therefore that it is best rendered, against Vaheb with a whirlwind, and against the brooks of Arnon. And the meaning is, that it should be a proverb, and a thing afterwards commonly spoken of, as most memorable, against Vaheb, some place of note in the Amorites country, with a whirlwind, that is, God brought destruction by war suddenly as with a whirlwind, and unresistibly, and against the brooks of Arnon, that is, bringing the Israelites over there; which was the boundary and defence of the Amorites country, but had no power to keep them passing over to their destruction. As for the miraculous relation made of a passage given over this river, as over the read Sea before, seeing neither Josephus nor Philo mention any such thing, and Moses certainly would not have omitted it, if it had been so; I leave it as fabulous to the relators. And if that translation be retained, which speaketh of the read sea, it is most probable, that nothing else is meant, but, as he overthrew Pharaoh in the read Sea by his Divine power merely, so Sihon here nigh the river Arnon. Vers. 15. And the stream of the brooks that go down to Ar, &c.] This is added, to show how far the Amorites country lay, that was now destroyed; of Arthe cost of Moab, see Deut. 2. 18. it was a city taking the name from Arnon. The vulgar latin for, the stream of the brooks, &c. hath these words, scopuli torrentium inclinati sunt, ut requiescerent in Ar, whereupon many have been carried away fable before recited, as if the rocks had fallen upon the Amorites and diverted the course of the River another way, to give passage to the children of Israel; but the former reading is according to the Hebrew verity, and therefore rather to be restend in. Vers. 16. And from thence to Beer, that is the Well, whereof the Lord spake to Moses, Gather the people together, and I will give them water.] In the Hebrew there is nothing signifying, to; but being rendered rendered word for word, it is, from thence the Well, this is the well, &c. the chaldee for further explication, when they went from thence, a Well was given them. Now God of his mercy, that they might be supplied with water, causeth a spring to come forth again miraculously in the wilderness, the people being first gathered together to behold the miracle, that they might praise him therefore. So that upon their departing from Arnon it must be conceived that they began to want water, and therefore without their murmuring God supplieth them, to teach them to depend upon his providence. The vulgar latin rendereth it thus; from that place, a Well appeared unto them, concerning Junius. which God spake to Moses. Junius, forsomuch as Moses is bidden to gather the people together to this place, saith, that this was done, that they Oleaster. Calvin. might dig here for water. Some hold, that this water was none other but that given before, Chap. 20. to which they now came again; and therefore, saith Calvin, it is spoken of, as a known place, but now was the more attended to, because, as the words imply, ascend O well, &c. it miraculously accompanied them up hills and Mountains to give them drink. But this of their coming to the same place again is contrary to the course of their proceedings, they being then upon the cost of Edom, now far past that, and upon the cost of Moab, besides the name of that place was not Beer, but Meribah. For the conjecture of Junius, it is not so probable, because not the peoples, but the Princes digging with their staves is spoken of in the song. But how then is God said to have given them a Well here? Answ. It is most probable, that when they saw none, he shewed a place unto Moses, where the Princes of the congregation should only strike with their Lyranus. Tostatus. staves, or rods, as Moses had before done the rock with his, and then the waters flowed forth. For if it had been a Well properly holding water only, although to the brim, so great a multitude could not but in a long time have been watered at it. And if by the labour of digging God would have had them to find water there, as men commonly dig to make Wells, there had been need of the labour of many used to work, and of spades Ver, 17. 18. and mattocks, and not of digging by a few Princes only with staves. Then Israel sung this song, Spring up( O Well) sing ye unto it: the Princes Targum Jonathan. digged the Well, the nobles of the people digged it by the direction of the Law-giver with their staves, &c.] The Targum Jonathan speaketh of this song, as sung before the coming forth of the waters, saying, Ascend, O Well, ascend Hugo. O Well, did they sing unto it and it ascended, thus also Hugo Victorinus, that they sang in hope of water. But the more common opinion is, that water being first given, they sang in way of thankfulness. The like was never done by their fathers before for any benefit, of water or manna miraculously given them, or for the quails. The reason may be, because those were given them murmuring, and so in a course of ungodliness; but this without murmuring, they being godly disposed. When the godly receive benefits in their need, they are most thankful therefore, but the Author de mirabil. S. S. lib. 1. c. 21. wicked and rebellious like the swine, look not up to the giver to render him praise. One saith, that they altogether sang now the same words both young and old, the Spirit extraordinarily dictating them unto them, or haply Moses taught them first, and then they sang thus: ascend( O well) for so it is in Hebrew. This is by some understood, of flowing over only in great abundance; but by the called. as was shewed before, of ascending Ainsworth. miraculously to higher places, then where the original of it was. Ainsworth expoundeth it thus, ascend O well, that is, come up into our hearts never to be forgotten, applying for proof of this phrase thus used, Jer. 3. 16.& Chap. 51. 50. but in both those places the heart is expressed, and so it is not here; and therefore it is best to retain the simplo meaning, as in our translation is expressed, spring up, O well. Exod. 15. 21. sing ye to it] Heb. answer to it; That is, let some sing, and others answer by turns, as the women answered the men by singing the like, after the destruction of Pharaoh and all his hosts in the read Sea: so 1 Sam. 18. 7. the women answered one another in singing. Answer to it, is by some expounded of the Well, as if it had been said, answer in singing to the praise thereof, or rather of God the giver; or it may be expounded, answer to this ditty by repeating it, ascend, O well. For the manner of the Princes digging this well, enough hath been said already; but it is here further added, by the direction of the Law-giver; Hebr. by the Law-giver. {αβγδ}, which word Cajetan observeth to signify a graver, or carver, Cajetan. and because God graved the Law in tables of ston, he is first and properly signified hereby, and by the use of the word Moses, by whom the law was given, for so any lawgiver is called, Deut. 33. 21. It is meant then by Moses, who appointed them to this work, that they digged. That which Cajetan addeth further, that the name of God haply was engraven upon this place, where they digged, and by virtue thereof these waters came out, is but a fond conjecture; and from the wilderness to Mattanah, Hebr. from the wilderness Mattanah; which word Mattanah signifieth a gift, and accordingly it is rendered in Targum Jonathan, from the wilderness Targum Jonathan. Cazkuni. it was given them for a gift; and by Cazkuni, from the wilderness, a place of drought, water was given them for a gift, so likewise the chaldee, making this a part of the song, for which cause it is added to this verse. Yet Cazkuni elsewhere saith, this hath reference to that, vers. 13. as if it had been said, from the wilderness on the other side of Arnon, called almond Diblathaim, Numb. 33. 46. they came to Mattanah called the mounts of Abarim, vers. 47. and this is said to be before Nebo, the name of a place on the North side of Arnon, which was the beginning of the kingdom of Sihon the Amorite, and it is called Mattanah, a gift, because there began the gift of the land unto Israel, Deut. 2. 24, 31. And this, I take it, is the sounder exposition, because in speaking of the next place Nahaliel, and the next, Bamoth, the like phrase is used. from Mattanah, Nahaliel, and from Nahaliel Bamoth, &c.] These words, Vers. 19. they came to, being left to be understood; of the divers names of these places, see before, vers. 12. Cazkuni will have Nahaliel to be the plains of Moab, and Bamoth, Bethjeshimoth mentioned, Num. 33. 49. And from Bamoth to the valley in the country of Moab to the top of Pisgah, Vers. 20. which looketh towards Jeshimon.] For country, in Hebr. is, the field of Moab, this valley is called Abel Shittim in the plains of Moab, so Cazkuni. For Numb 33. 49. the top of Pisgah, Hebr. is, the head of Pisgah; which may be expounded either the beginning of that hill, or the top of it, but it is most commonly taken for the top; but how then can it be joined by apposition to the valley, it seemeth therefore rather to be the beginning, or the entrance of that hill; for the top was in the Moabites possession, and to it Balaam was brought, chap. 23. 14. Jerom deriveth Pisgah or Phasgah from excisus, Hieron. de locis Hebr. cut out, or from as multum. It is one of the Mountains of Abarim, as mount Nebo is another. which looketh towards Ieshimon] The word Jeshimon signifieth a desert, Deut. 32. 10. Psal. 68. 8.& 78. 40. and therefore it is thus rendered by Jerome, which looketh towards the desert. But there is a place, saith Sol. Jarchi, Sol. Jarchi. called Jeshimon, so called, because it is desolate; and Cazkuni saith, it is a great wilderness. The Sept. yet make it an appellative, rendering it towards the desert. Now Moses is not so accurate in setting down all these removes, and the Well, and the Song hereupon without a mystery, as many think. Rupertus beginning at the place, where the brazen serpent Rupertus. The mystery. was set up, saith, after that Christ is set up for a sign, and his faith is embraced, which was typified in the brazen serpent, as the faithful are first assaulted by the devils temptations typified in Oboth, vers. 11. and then by persecutions, being as stones tumbled about typified in Iieabbarim. of which see before, so in the next place they come to the trouble of heresies, and strange opinions set forth by Zared, v. 12. whereby they are in danger of a curse set forth by Arnon: but after a while sound doctrine appeareth again, being made to overflow by the labour of some prime teachers, whom God stirred up and shewed it unto them, set forth by Beer appearing, God showing it to Moses, and the Princes digging it with their staves, then all true Israelites sing together, that is, consent in the unity of the same faith. And this is the gift of God set forth by Mattanah, whereby they that receive it also, ascend by the virtue of an active life set forth by Nahaliel, the ascent of God, and then by the high grace of contemplation set forth by Bamoth, high places: And lastly, resting in the humility of high understanding set forth by the valley in the top of Pisgah, their faces are set against the desert of Satan, who maketh desolate by his lies. Not much unlike to this are the allegories of Origen, Rabanus, and others. And Israel sent messengers to Sihon, King of the Amorites, &c.] Deut. 2. Vers. 21. 26. Moses is said, to have sent messengers, but this is no difference, they sent them by the direction of Moses; and therefore both he is said to sand them, as the director, and they, as in whose behalf they were sent. Now although Pisgah be the place last spoken of, to which they came: yet it is to be understood that they sent not from thence, for they were not yet come to that place, nor to Bamoth, nor Nahaliel, nor Mattanah, nor Beer, but most probably were towards the passing over the river Arnon onely, when they sent, and therefore all these passages are here set down before by anticipation. For Deut. 2. 24. they are excited to pass over Arnon, and to take possession of the Amorites country, and verse 26. Moses saith, then I sent messengers out of the wilderness of Kedemoth to Sihon, &c. After which followeth the fight with him and the conquest of all places from Aroer upon the bank of Arnon all along to Galaad, or Gilead, v. 36. beyond which lay Bamoth nigh to the river Jordan, as may be seen by comparing, vers. 20. with chap. 22. 1. and Deut. 2. 29. Jordan is spoken of, as the uttermost place, to which they desired to pass through the Amorites country. Kedemoth was a city in Sihons country, Jos. 13. 18. c. 21. 37. and near this was a wilderness called the wilderness of Kedemoth: Whereas Sihon is called King of the Amorites, it is to be understood, that he was not King of them all, but of part, and Og of another part, dwelling and reigning both on this side Jordan, as the Canaanites did on the other, Deut. 3. 8. see Jos. 12. 1, 2, 3, 4. but these were also of the Canaanites. The message now sent to Sihon was as before to the King of Edom, chap. 20. 14. for Vers. 22, 23, 24. leave to go through his country without doing any hurt, but as the King of Edom, so he denied their request and came out with his people to fight against them, but they slay him and possessed all his country. If it be demanded, why Moses sent thus in a peaceable manner to desire leave to pass, when as before this, as is shewed, Deut. 2. 24. the Lord had promised to give the country of Sihon to them for a possession, and therefore there was a full intent to fight against him? Tostatus answereth, that this Tostatus. sending was for a show, that the destruction ensuing upon so reasonable a request denied, might be the more justifiable both before God and man. Wherefore it is said, God hardened his heart not to let them pass, but to come against them to his own destruction, Deut. 2. 30. But it may further be demanded, how the examples brought, Deut. 2. 19. from the King of Edom, and of Moab suffering them to pass can be justified, seeing the King of Edom denied them passage? To this it is answered, that although at the first he would not suffer them, yet afterwards he did suffer them to pass quietly upon his borders and let them have necessaries for their money: of the cause of Sihons denial, see judge. 11. 20. he feared and mistrusted evil from them. The place, to which Sihon came, Jahaz was a city of the Amorites, saith Adricomius, having but a few people in it: Adricomius. whereas it is said here they smote him with the edge of the sword, &c. Deut. 2. 33. it is said, God delivered him into their hands, so that their victory was from a divine power, as judge. 11. 21. and it is therefore accordingly celebrated with praise, Psalm. 135. 10. Psalm. 136. 17. Amos. 2. 9. And they possessed his land from Arnon to Iabbok, even to the children of Ammon, &c. Deut. 2. 36. it is said from Aroer to Gilead, but there also the river Jabbok on the border of the Ammonites is made the bound of their conquest, because as is said, verse 19. they were forbidden to take any thing from the Amorites, as from the Moabites that came of Lot; but here it is said, for the border of the children of Ammon was strong, and this was by reason of the mountains, Deut. 2. 37. But it was not the reason of their taking nothing from the Amonites, but why Sihon had not taken any thing from them beyond Jabbok, for they were very strong, partly by means of that river, and partly of the mountains, upon which their cities were built. But all this tract from Arnon to Jabbok belonging formerly to the Moabites, the brethren of the Ammonites; Sihon had taken from them, as it here followeth, v. 26, 27. but that they took nothing from Ammon is here specially commemorated, and Deut. 2. 37. that the Ammonites quarrel which should afterwards be about these lands, might appear to be unjust, judge. 11. for the King of Ammon challengeth them, as taken from the Ammonites, but jephtah answereth, that they took them from the Amorites, not from the Ammonites, and Moab their brother whom it most concerned, from whom they were first taken, sat still and made no war to recover them, as indeed there was no reason that he should, seeing they were long since put from this possession by the Amorites, and now the Israelites by Gods special aid took them from them again. And thus they meddled with nothing of Ammon or Moab, according to the prohibition of the Lord, although they possessed the country that had been sometime Moabitish. The Amorites having it so long, say the rabbis, made it lawful for the Israelites to take, which otherwise had not been so. And Israel dwelled in all the cities of Heshbon, and the villages thereof, Hebr. Vers. 25. and in all the daughters thereof.] For cities by the Hebrewes were counted as mothers, and villages about them as their daughters. The called. according to the meaning hath it, and in all the villages thereof. Heshbon was the chief city of Sihon, which he took from the former King of Vers. 26. Lorinus. Moab. Lorinus, the jesuit saith, that Balak was the King, from whom he took it, who now reigned in Moab, and that before him they had no Kings but Dukes, as the Edomites also at the first had; but how then is it said, from the former King: upon this it hath been a little touched before, that happily one Vaheb was King there before. For the allegory found The Mystery. here in Sihon, signifying an high three, or pride, and Heshbon signifying chief thoughts, according to Rabanus, Origen, Isidor and others following Origen, Raban, Isidor. them, who will have the kingdom of the devil, who is the prince of pride set forth hereby, and the thoughts of the heart to be his chief city, and his overthrow by Israel, and their dwelling in all his cities and villages, and possessing them, the subduing of all countries and nations unto Christ, the devil being put down, and the dwelling of the spirit in the hearts of all the faithful, the strong man armed being overcome; according to this allegory, I say, all the other kingdoms of the Canaanites subdued also afterwards, and possessed by the Israelites may be spoken of; and such applications may serve excellently to illustrate the prevailings of Christs gospel, and I doubt not, but they were notable types and figures hereof. And in every heart, Sihon with his Amorites, that is, pride and the amarulency or bitterness of error, as the Amorite is expounded, must be overthrown, humility and truth being embraced, and all the thoughts of the heart must be possessed by virtue, or else the devil reigneth still, and Christs Kingdom is not set up in us, that we should one day be set up with him in his most glorious Kingdom of heaven. Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Vers. 27, 28. Sihon be built, for there is a fire gone out of Heshbon, a flamme from Sihon, &c.] The speeches here commemorated were taunting speeches or by-words used amongst the Amorites, after the subduing of these parts, and taking them from the Moabites, to the disgrace of them, and the praise of Sihon, the Victorer, so the word proverb is used, Deut. 28. 37. 2 Chron. 7. 20. Jer. 24. 9. Hab. 2. 6. Sol Jarchi saith, that Balaam was sent for by Sihon to Sol. Jarchi. curse the Moabites for him, and then he prevailed, which he could not do before, whereupon Balaak, the King of Moab said afterwards unto him, I know, that they are cursed, whom thou cursest; and in Tancheuma Hebrae: it is said, that these proverbs after this were made by Balaam and Chap. 22. Beor his father. But this is uncertain. Come into Heshbon, &c. that is, come build and dwell here now without fear, which they could not do before in the time whilst it was under the King of Moab, because he was weak and unable to defend them, but now it was in the hands of Sihon, a mighty King, so Cazkuni. A fire is gone out, &c. the called. a strong east Cazkuni. called. Par. targe. Hierosol. wind like fire and warriors like a flamme: the Targum Hierosol. a people strong and burning like fire, and warriors like a flamme. And it is not unusual to set forth warriors, that destroy with fire and sword by the name of whirlwinds and fire, as was shewed before upon vers. 14. see also Esay 47. 14. Dan. 11. 33. Obad. 1. 18. But whether did the warriors go from Heshbon and from Sihon? Ans. Sihon sent them out from thence to other towns and villages about, after that he had taken Heshbon the Hugo Cardin. Lyranus. called. Par. chief city of the country, so Hugo, Lyranus, &c. It hath consumed Ar of Moab: the called. it hath eaten up or devoured the people of Lecaiath of Moab: for Ar, saith Sol. Jarchi, is in the Syriack tongue called Lecaiath: and this understanding by Ar, the people of Ar is most probable, because Sihons army destroyed not the city of Ar, that was still the Moabites city, Deut. 2. 9, 18. for the situation of it, Jerom saith, that it was the metropolitan city of Moab upon the borders between Moab and the Amorites, calling Hieron. in locis Hebr. Ar, Aroer, or Arnon, and afterwards he saith, it was called Areopolis. and the Lords of the high places of Arnon.] By Lords of the high places, the chaldee understandeth the Chemarim, or priests, which served in the called. Par. Targum Jonathan. temples of their gods, called high places; and Targum Jonathan in the same sense, they killed their Priests, that sacrificed before their idols in Arnon, and that in Moab their Idols temples were called high places, see Jer. 48. 35. Some yet by Lords understand the chief men there; the Sept. render it, the pillars of Arnon. Woe to thee Moab, thou art undone, the people of Chemosh, &c.] Chemosh Vers. 29. was the idol of the Moabites, 1 King. 1. 33. and of the Ammonites also, judge. 11. 24. and therefore the Moabites are called the people of Chemosh; thus also Jer. 48. 46. To this Chemosh Solomon afterwards built an high place, 1 King. 11. 7. Chemosh is derived from {αβγδ} sicut, and {αβγδ} tractare, palpare, from hence is thought to come comessatio, because they kept feasts unto riot in the honour of this idol; and Comedia, from the plays acted then. He hath given his sons, &c. into captivity] Thus the Moabites were derided by their god, that could not save them from destruction and captivity; he hath given, that is, according to the opinion of idolaters; when as indeed an idol is nothing, and can do no nothing, yet thus Jephtah judge. 11. 24. also speaketh to the King of Moab, of what Chemosh his god had given unto him. We have shot at them, Heshbon is perished, &c.] Hebr. their light is perished, Vers. 30. Heshbon even to Dibon, and here light is by the Sept. expounded by seed, meaning the seed-Royal, so that none of the race of the Kings of Moab shall reign here any more, so Cazkuni expoundeth it: the called. the Kingdom is ceased from Heshbon even to Dibon; so likewise Targum called. Par. Hierosol. and in this sense lamp or light is used, 1 King. 11. 36. and 15. 4. Dibon was one of the cities of Moab, Esay 15. 2. Jer. 48. 18. Jerom saith, Hleron. in locis Hebr. there were two places of this name, one in the wilderness, and another a great town by the river Arnon, coming afterwards to the possession of the Gadites. For our translation, we have shot at them; it may also be thus rendered; but the former is better: the vulgar latin hath it, their yoke is perished. and we have laid them waste even to Nophah, which reacheth unto Medeba.] Of Nophah no mention is made again elsewhere, but of Nopheth, Jos. 17. 11. which fell to the tribe of Manasseh. The Sept. render it, and their women kindled a fire upon Moab, taking the word {αβγδ} here used for women, and {αβγδ}, for blowed or kindled, as the word signifieth; but neither doth the point in the right horn of {αβγδ} agree, for it must be in the left to signify women, nor the number of {αβγδ}, being singular, if it be taken for a verb, and of Moab no mention is made hereat all: {αβγδ} therefore cometh rather of {αβγδ} to make desolate; and so it is best rendered, we have laid them waste. Medeba, saith Jerom, was a city in Arabia, and Hieron. in locis Hebr. Adricomius saith it was sometime the chief city of the Ammonites, to these two places the Amorites chased the Moabites, destroying all unto them. Thus Israel dwelled in the Amorites land and Moses sent to spy out Jaazer, &c.] Vers. 31. This Jaazar was a city yet unconquered by Moses, of the fertility of it, see Chap. 32. 1, 2. and how it was built and inhabited by the Gadites, vers. 35. Jerom saith, that this city was 15 miles from Heshbon by Jordan upon the Hieron. de locis Hebr. border of the country of Gad, and belonged also to the Amorites, being as the rest taken by them from the Moabites. This was also now taken by the Israelites, and they dwelled in it, and the villages thereof, or daughters thereof, for so villages are called in Hebrew. And they turned by the way of Bashan and Og the King of Bashan went out Vers. 33. against them, &c.] This was another King of the Amorite, as is shewed Deut. 3. 8, 21. where the history is more largely set down. How fruitful of pasture this country was, see Deut. 32. 14. Amos 4. 1. Mich. 7. 14. Jer. 50. 19. For the cause of Og his coming out against them, Josephus saith, that he came Joseph. lib. 4. antiq. c. 5. to help his friend and confederate Sihon, but seeing all his destroyed, he notwithstanding set upon Israel and was destroyed also. That this King Og was a mighty giant,& how great his bed was, see Deut. 3. 11. The place where this battle was fought, was at Edrei, which was one of the cities belonging to Og, Ios. 12. 4. it is said, that Og reigned over Ashteroth& Ederi, Deut. 3. 10. intimating these to be his chief cities, for he reigned over 60 with walls, gates and bars. The event of this war was the same with that against Deut. 3. 4. Sihon, the King and all his people were destroyed, and all his country Ver. 34, 35. came into the possession of the Israelites, which of what extent it was, see Deut. 3. 10, 11, &c. This Edrei was 12 miles from Jaazer, and that eight from Heshbon, and Heshbon four from Jahaz, and Jahaz 16 miles from the hills of Abarim, so H. B. Patriarks travels. Whereas Og is said here to be destroyed, and his sons and his people, it may be doubted how this agreeth with Deut. 3. 11. onely Og remained of the race of the giants, because if he had sons that were giants, he remained not alone? But this is easily resolved, either his sons were not giants, as he was, or else by him only remaining is to be understood, Og with his sons haply not yet grown up, and so not worth the reckoning amongst giants. This saith Ferus, was a Ferus. figure of the devil, as also Sihon and Pharaoh: for as there were many figures of Christ, that his divers excellencies might be the better set forth in divers worthy men; so there were divers figures of the devil to set forth the better his divers evil qualities. Pharaoh was the figure of his cruelty, Sihon of his envy, and Og of his great power terrifying the godly. And he noteth, how the people of Israel coming now nearer to the land of Canaan met with a more terrible adversary, then ever before; for this was such a mighty Giant, that they were strike with much fear by him, which is intimated in that God comforteth them, bidding them not to fear him; so the nearer the faithful come to death, and so to the heavenly Canaan, the greater are their terrors; but herein lieth their comfort, the devil, who is now so terrible to them, shall not be able to stand before them, but God will tread Satan under their feet. Rom. 16. 20. CHAP. XXII. ANd the children of Israel set forward and pitched in the plains of Moab on Vers. 1. this side jordan by jericho.] They pitched here from Beth jeshimoth to Abel Shittim, Deut. 33. 49. which two places are held by some to be 12 miles asunder, and therefore to be two several mansions; but the more probable and common received opinion is, that here is set forth but one mansion, being the 42 and last that they made, before their passing over Jordan, and this mansion was between a city in Moab called Bethjeshimoth, and a Plain called Abel-Shittim, the whole space between being occupied by them, and their appurtenances. And in this place all things were done, that are commemorated from hence forward, till the death of Moses. And to this place they are said to have come from the mountains of Abarim, chap. 33. 49. because when before vers. 11. they came from Abarim over Arnon, and so fought against Sihon, &c. they had most probably left their wives and children there with many of their company, and now having obtained these victories they return to bring forward their whole camp hither, and this is their setting forward here spoken of. The plains said here to be the plains of Moab were part of the Amorites country, which the Israelites had now conquered, but they retained still their name from Moab, to whom they had before belonged: by Jericho, that is, over against Jericho, which stood on the other side of the river Jordan, of which, see Jos. 6. And Balak the son of Zippor saw all that Israel had done to the Amorites, and Vers. 2. Moab was sore afraid of the people, &c.] God had given them a charge not to meddle with any thing of the Moabites, Deut. 2. 9. yet they hearing of their victories against the Amorites their next neighbours feared greatly; thus verifying that, Exod. 15. 15. the mighty men of Moab trembling, &c. And Moab said to the Elders of Midian, now shall this company lick up all that are round about us as ox licketh up the grass, &c] Midian or Madian is Vers. 4. Fonseca. thought by some to have been on the East of Moab extending to Euphrates; but by Jerom, a city near unto Arnon, and he saith there was another of that name beyond the Mountains of Abarim in the desert of the Hieron. de locis Hebr. Saracens, near the read sea. This last was 160 miles from Jerusalem, here H. Bunting Patriarks travels. Jethro Moses his father in law dwelled, and the Kings of Edom sometime kept their court here, 1 King. 11. 18. the other Midian was but 24 miles from Jerusalem upon the borders of Moab, so that the Midianites had not all one, but two seats. And of the Midianites near to Moab it is here spoken. They all had their original from Madian, the son of Abraham by Keturah, and so there was some alliance between them and the Moabites, Gen. 25. who came of Lot, but they were nearer in blood to the Israelites, yet being now degenerated in religion, as the Moabites also were, they held as confederates together against Israel. The Elders of Midian were their senators or Princes. 1 Chron. 1. 46. Josephus saith, that Balak the King of Moab sent ambassadors to them joseph. lib. 4. antiq. c. 6. to consult what was to be done, and they advice to sand for Balaam, their ambassadors being joined with those of Moab, that he might curse them; for he saw, that they prevailed against mighty kingdoms, and therefore he durst not set upon them in battle. Comestor saith, that he sent and called for them to come to him, that they might consult together for their Schol. hist. common good, and so by their advice he sent for Balaam. Tostatus saith, that the Midianites dwelled amongst the Moabites as coming all of one stock, Tostatus. but his is not probable, for Midian is fought against c. 31. and destroyed, but Moab not, and together with the five Princes of Midian fell Balaam, chap 31. 8. whereby it is gathered, that he was one of them, but of this see move, v. 5. Origen saith, that they considered, how Moses the Captain Origen. Hom. 13. of the Israelites had prevailed by words and prayers against Pharaoh and Amalek; and therefore, that it was not fit to go against them with arms, but to oppose words, and incantations against words and prayers, and therefore they consulted to sand for Balaam the most famous for incantations of all the East, and he addeth that in the phrase used by Balak, They will now lick up all about as an Ox licketh up hay, there was an allusion to the mouth, by the words and prayers whereof they cut down as by force of arms, and consumed all, as an ox the grass with his mouth, and this he saith he learned of a convert Hebrew, his master: for such masters the fathers commonly used. The Princes of Midian said to be slain, chap. 31. 8. are called Dukes of Sihon, Jos. 13. 21. and this Sihon King of the Amorites, as hath been already shewed, was a deadly enemy to the Moabites, and had taken their country in a great part from them, so that in reason they had no cause to be troubled at his overthrow, or to seek help from such as had served under him, against them, but to have rejoiced, seeing they were now delivered from this tyrant. But they contrariwise fear the Israelites and combine with the Midianites against them, which turned to the destruction of Midian, chap. 31. against whom otherwise the Israelites should have had no quarrel. He sent messengers therefore to Balaam the son of Beor to Pethor, which is by the river of the land of the children of his people, &c.] The called. for further Vers. 5. explication saith, to Pethor of Aram, which is by Euphrates: Comestor called. Par. saith, by the river of the Ammonites, and so the vulgar latin rendereth it, because the Hebrew {αβγδ} signifying people, is the name of the Ammonites, that came of Lot also. But it is plain, that Euphrates in Aram is meant, see chap. 23. 7. And Josephus saith, that he dwelled in Pethor, a city beyond joseph. lib. 4. Antiq. c. 6. Euphrates, which is in Mesopotamia, and this was in the country, where sometimes Abraham dwelled, the land of the Caldees; so that Balaam was a chaldean, as some think, which sort of men were so famous for divinations, whereas he may seem to have been a Midianite, because he fell with the Midianites, chap. 31. 8. It is answered, that going from Moab he returned to the Midianites, by whose advice he was first sent for, they happily desiring him for their safety, and so with them he was destroyed, before that he could get into his own country again. This Balaam, saith Philo, dwelling in the East, was skilful in all kind of divinations, but specially in Philo de vitaae Mosts. those that were called auguria, of which he had given many experiments scarcely to be believed, for sometime he foretold showers to come into the drought of summer, sometimes droughts in winter, sometime plenty, sometime scarcity, &c. so that he was talked of every where for his skill in divination, being the most famous of all others of that profession. Ferus saith it is unknown, who this Balaam was, some of the Hebrews holding him to Ferus. bee Elihu spoken of in Job, some that he was a good Prophet, because he prophesied of Christ, and some an evil one, which is certain, 2 Pet. 2. 15. he was covetous and for a reward would haue cursed Israel, and he studied unlawful arts of divination, which are condemned, Levit. 19. Deut. 18. with the messengers of Balaac some were joined from Midian also, vers. 7. Thus we may see, how carnal men in their distresses flee to unlawful means for help, but yet are without help, whereas seeking to God and humbling themselves, they might certainly prevail for help. This conspiracy of Balak with the Midianites against Israel is said to be a warring against them, Jos. 24. 9. The Argument whereby he seeketh to draw Balaam, hath a show of justice, there is a people come out of Egypt, &c. for if they came from Egypt, it might seem that they had nothing to do here, but Balak could not be ignorant, that God brought them out of Egypt to possess the Canaanites land, whom being the cursed posterity of Cham, he would for their wickednesses have quiter rooted out, but this he concealeth, as making against his malicious purpose. Come therefore I pray thee, curse me this people, &c.] They that are cursed Vers. 6. Psal. 37. 22. of God, saith David, shall be cut off, and Deut. 28. 25, 33. God having shewed who should be cursed, saith, that they should then be smitten before their enemies, as the blessed should prevail against them, Deut. 28. 7. wherefore in making war, the people of God had trumpets sounded by the Priests at the beginning of the battle, that they might be had in remembrance, and be blessed with victory, and their enemies as cursed might be discomfited, Numb. 10. 9. for as their trumpets sounded for themselves, so against their enemies. 2 Chron. 13. 12. and hereby their warres were sanctified, as is spoken, Jerem. 6. 4. After this manner, although by a divers means the heathen sought to make their enemies accursed, and themselves blessed, before they entred into the battle. Agamemnon sacrificed Homer. Illiad. 2. to Jupiter, and prayed to him for victory over the Trojans; nabuchadnezzar consulted with Teraphims, and looked into the entrails of Ezech. 21. 23. beasts. Before the Romans being heathen besieged any city, their priests called out the god, under whose tuteleship that city was, promising him more ample honour amongst them, if forsaking that city he would be for them. More particularly they besought that god to leave their city, houses, Plin. lib. 28. c. 2. temples and holy things, and to accept of theirs, and to become their Provost, which if he would do, they vowed unto him temples and games in their city, and withall they sacrificed and viewed the entrails of the beasts, and this being done, the dictator or Emperour cursed that city and the Macrob. Saturn. l. 3. c. 9. army therein, that they might be filled with flight, and terror, and such of them as bore arms against the Roman legions to be deprived of light from above, and to be reputed most accursed. And thus the Popes of Rome have since by cursing their enemies with bell, book, and candle, sought to make feeble, and easy to be prevailed against. And this course Balak taketh against Israel here. And he saith, I know whom thou cursest are cursed, and whom thou blessest, they are blessed, to show, what a confidence he had in Balaams cursing, although both Origen and cyril deny, that any working by evil spirits bless at any time. Lyranus reporteth out Lyranus. of R. Solomon, that Balaam had foretold Balak, that he should be King of Moab, and that Sihon the King of the Amorites should prevail against him, which he seeing to be verified, and hearing how that by his incantations, immedicable evils had been brought upon huge Cities, he doubted not, but his cursing of Israel would now also have the like effect. Rab. Solomon hath also another fable, that there is one hour every day, wherein R. Solomon. God is angry for sin, which Balaam knowing, in that hour used to call for the curse of God against any, and by and by it took effect. But this is vain, and all attempts of wizards to curse, where God hath not cursed, are vain, as Balaam proved by experience: for the devil, by whom they work, can do nothing without Gods permission. They have indeed, as Procopius saith, power over their subjects, subjects, but to the people of God, they Procopius. can do nothing, but as sometime they have Commissions to do execucution for sin, of which being to come, they can speak by the wizards, their instruments having heene thus before revealed unto them. And the elders of Moab and of Midian came to Balaam with the rewards of Vers. 7. divination in their hands, &c.] For the rewards of divination, Hebr. is nothing but the divinations in their hands, but it is commonly thus rendered: the Targum Jonathan, the fruits of divination sealed in their hands: Junius, Cum Targum Jonathan. Junius. Calvin. Pagninus. Philo de vita Mosis. divinationum honorarus: Pagninus and Calvin, with the price of divination, so likewise the vulgar latin. And Philo saith, that they carried rewards with them, and promised greater from Balak, when he should come to him, that hereby he might be alured. And thus the word Besorah, good tidings, is put for the reward of good tidings, 2 Sam. 4. 10. and that a reward is here meant, is confirmed, 2 Pet. 2. 15. where Balaam is said to have loved the wages of unrighteousness, that is, to have been alured by the reward sent him to practise according to his wicked art, and to an unrighteous end. Yet Origen understandeth by divinations here such instruments Origen. as diviners used, viz. tripodes, cortinae, and the like consecrated for the purpose, if haply he had them not of his own in a readiness, that he might being thus furnished make no delay. And Tostatus out of Aben Ezra hath the like, and Lyranus both these instruments, and a reward also, so likewise pelican and Munster, and Augustine maketh a question, August qu 47. whether such instruments be meant or no, for Balaam to divine by, or for those that carried them, and so leaveth it. But it is best to follow the first reading, for it is improbable, that Balaam so famous a wizard wanted instruments for his purpose, and if they, that went had skill in divining, there was no reason, why they should take so long a journey to fetch him, to say nothing, that this of their divinatory art is merely conjectural. Wicked Prophets have always used to prophesy for reward, but God M●ch. 3. 11, 12. threateneth this, and therefore the holy Prophets of God have rejected them being offered, as Elisha, 2 King. 5. Whereas Sauls consulting about giving Samuel the seer a reward to tell him of his asses may be objected, Theodoret answereth, that he did thus ignorantly, not knowing Theod. in 1 Sam. Joseph. lib. 6. antiqu. c. 5. 1 King. 14. Euseb. in Caten. Graec. that the Prophets of God would take no rewards, so likewise saith Josephus. And of the wife of Jeroboam going with a reward to another Prophet we red, but not that he received it. Eusebius Emissenus gathereth from hence, that Balaam is called a diviner, that he used not to consult with the true God, but with the devil, but only at this time in favour of Israel the true God appeared unto him, and put words into his mouth. And Balaam said to them, Lodge with me this night, and I shall bring you word Vers. 8. what the Lord shall say to me, &c.] Balaam herein taketh upon him, as if he were a true Prophet of the true God, and therefore he giveth him a title accordingly {αβγδ}, and as God revealed himself commonly by dreams and visions in the night to his Prophets, so he would expect a revelation of Numb. 12. 6. Gods Will in the night. Origen saith, he saw the devils, with whom he Origen. was wont to consult, to flee away, and God to be present, and therefore he would ask of God. His offer of tarrying all night the Princes of Moab are said to have accepted, whereupon Lyranus infereth, that those of Lyranus. Midian perceiving by their skill in diving, that this delay presaged no good unto them, departed immediately and would not stay with him. But the Princes of Moab are name only, as the chief, the Midianites, that came with them being left to be understood, according to others. And God came to Balaam and said, What men are these with thee?] He Vers. 9. Theodoret. sought to the devil saith Theodoret, Origen and August. but God appeared by his to other wicked men also, see Gen. 20. 3.& 31. 24. and of his revealing secrets to them, Gen. 41. 25. Dan. 2. 45.& 4. 21. so that by divine revelation to prophesy, is but a gift common to the godly and to the wicked, Matth. 7. 22. Ferus saith, that God appeared to Balaam, when he sought to the devil, not that he was worthy, but to show him, that he had a care of his people. Balaam telleth the Lord truly, before whom there was no haulting, who they were, and what their errand was, but for the word {αβγδ}, to curse before used, he useth the word {αβγδ} signifying a striking through with evil speeches, as Levit. 24. 11. and therefore it is put for cursing or blaspheming in that place. The called. for these words, God came, hath these, word came from before the Lord. And God said to Balaam, Thou shalt not go with them, nor curse this people, for Vers. 12. they are blessed.] God here answereth to both their requests, to come and curse, and yieldeth a reason, they are blessed, they are a people peculiarly chosen of God, as coming of blessed progenitors, and such as for their sakes should be blessed and prosper in their enterprises for the getting of Canaan into their possession, and the destroying of all that should rise up against them. Touching this answer of God to Balaam, he saith no more Vers. 13. to the Princes, but God will not suffer me to go with you: for if he had told them all and dealt faithfully, they would never have troubled themselves or others to come again about this matter. He hanked after gain, and therefore was loathe to shake them quiter off, but to have them come again. And the Princes of Moab rose up and went to Balak and said, Balaam refuseth Vers. 14. to come.] The Princes in returning answer to their King deal yet more falsely here, then Balaam had dealt with them; for they omitting all mention of Gods forbidding him, say only, Balaam refused to come, whereby they gave occasion to Balak to sand to him again, as if for more gifts, or upon more entreaty he might be persuaded to come and curse them. And Balak sent yet again more Princes, and more honourable, &c▪] Solom. Vers. 15. Sol. Jarchi. Jarchi saith, that Balaam shewed himself to be of an haughty and proud spirit, and therefore it was gathered, that he would not go with the first messengers, as too mean, but with such as were more honourable, which might make more for his glory. It is certain that the King conceived it to be thus with him, which was the cause of his sending thus again, and proffering him great honours; in Hebr. it is, in honouring I will honour thee very Vers. 17. much. Josephus saith, the Princes of Midian were sent again at the great Joseph. lib. 4. antiq. c. 6. importunity of Balak, and this disagreeth not, for it is onely said here, more Princes and more honourable; so that they might haply be both of Moab and of Midian at the first. The temptation by honour wherewith Balaam Gen. 3. Matth. 4. was now tempted was so great, that the devil had hereby prevailed with Eve, and thought to have prevailed with Christ himself, and therefore much more of force with a wicked Prophet. Vers. 18. And Balaam said, If Balak would give me his house full of silver and gold, I cannot go beyond the Word of the Lord my God. Thus Balaam spake piously, but in his heart being alured by the reward, he desired to go and curse Israel, which is intimated Deut. 23. 5. where it is said, God would not harken to Balaam, implying, that he desired to curse them; and for this end, Numb. 23. 1. when he came to Balak he offered sacrifices, thinking haply by this means to prevail for leave to curse. For word of the Lord, Hebr. is, the Mouth of the Lord, that is, the Word proceeding from his mouth. And because he set forth the Lord by the name revealed to Moses, it seemeth, that the heathen in those parts were not without all knowledge of the true God, although they served him most corruptly, which also may be seen in the friends of Job. Vers. 19. August. qu. 41. Now therefore tarry this night, &c.] Hereby saith August. and others, Balaam shewed, how his heart was taken with the honours proffered him, he was for the gain so urgent, that he in a manner forced the Lord to permit him to go. For had his mind been right, as he pretended, he would soon have given them their answer, I know, it is against Gods Will, that I should go, there needeth no further inquiry, therefore trouble me no further herein. And God came to Balaam at night, and said, if the men come to call thee, rise Vers. 20. and go with them, &c.] This permission to go was in judgement, which Balaam brought upon himself, because he restend not in the known will of the Lord, as appeareth, vers. 33. so God permitteth men to be hardened in their own wicked ways, when knowing his will they apply not themselves to obey it. Thus Augustine, Origen, &c. The Lord gave way to him to Psal. 81. 12, 13. go, but not for any good to himself, or Moab or Midian, that seeking his own destruction he might find it, for the destruction of him, and of the Midianites followed hereupon, and the Moabites were excluded from the congregation of Gods people for this to the tenth generation. And by chap. 31. this second seeking to God for leave to go, it is to be noted, that he got nothing but a more obscure answer, whereas at the first it was answered Deut. 23. 6. plainly, so that light being abused is turned into darkness, Mich. 3. 6. The sun goeth down over the Prophets and the day is dark over them. And Balaam rose in the morning and saddled his ass and went with the Princes Vers. 21. of Moab. This shewed his diligence and forwardness in wickedness, when the morning was come, he made no delay, so great was his desire of the gain propounded. So Philo. Philo. And Gods anger was kindled because he went, and an angel of the Lord stood in Vers. 22. in the way, &c. It may seem strange, that God having before bidden him go, should now be angry with him for going: but he saw, with what an heart he went, thinking otherwise then God meant and had revealed, as afterwards the Assyrians being appointed by God to humble this people came against them not thinking so, but by enlarging their Empire to satisfy their own condition. God permitted him to go, saith Comestor, but not Esa. 10. 6, 7. to curse his people, yea, he had plainly revealed his will in this regard, yet Scholast. hist. he went with a purpose to curse them, as is intimated, vers. 32. where the the Lord saith, Thy way was perverse before me. Josephus, whom divers follow, saith, that God hath given him leave to go onely ironically and he went, as if he had bidden him seriously. This angel now appearing Iosephus. was none other then the Lord, the son of God himself, as may be gathered, vers. 35. where he speaketh as God spake; whereas his two servants onely are spoken of, as being with him, it is to be conceived, that Balaam sent the Princes of Moab somewhat before, that he might come more privately, intending his meditations. And the ass saw the angel of the Lord standing in the way with a sword drawn in his hand, &c.] This is the case, saith Ferus, rightly of every one, that Vers. 23. Ferus. is going in an evil way, destruction is before him, although his eyes be shut, that he seeth it not, but it is strange, that Balaam a Prophet used to visions and revelations should not see, but his silly ass see, when as other Prophets have seen sometimes that which others with them saw not. But this was done to show that Balaams foolishness was now greater then that of an ass. The ass saw God offended for his going that way, but Balaam saw it not, the ass went out of the way, to teach him to desist from his evil intention, but he turned not from this way, the ass was beaten with many blows, but hereby was shewed, that Balaam more foolish then the ass, was rather worthy to be beaten: for thus it is applied, 2 Pet 2. 16. The dumb ass speaking with mans voice forbade the madness of the Prophet. And the angel of the Lord went and stood in the way of the Vineyards, a wall being on this hand, and on that.] One danger being past, now followeth another, Vers. 24. as it shall ever happen to the wicked, Jer. 48. 43. till at the last they come into dangers inevitable and deadly, as Balaam did. Here the angel appearing before the ass again, he went out of the way and crushed his masters foot against the wall, for which he beat him the second time to go Vers. 25. forward. Which was a marvel, as one noteth, that he being a divines could not take notice of this as a sign of ill luck in this his journey, and so Ainsworth. turn back again, but drive forward still: but the craft of the most crafty sail them, when it should stand them in most stead, neither have they any power to make use of their own arts at such times. This hurting of his foot, saith Philo, was by pricking it amongst the thorns, that grew by the wall; but Tostatus, by breaking of it against the wall. And the angel went further, and stood in a narrow place] God would have Vers. 26. done thus at the first, but he proceeded rather by these degrees to teach, how he dealeth in opposing the wicked; first he doth but stand, as it were, Ferus. Ainsworth. and shaketh his rod against them. 2. He cometh nearer with his judgements and toucheth them with some lesser hurt; but when all this will not prevail, he maketh them to fall before him at length, as he caused Balaams foot to be dashed against the wall, and then brought him to that streight, that he could no way escape, but he must fall with his ass to the ground; so Ferus and Ainsworth. And Lorinus saith, that this was done divers Lorinus. times to convince the Prophets obstinate and blind pertinacy. And when the ass saw the angel of the Lord, she fell down under Balaam, &c.] Vers. 27. That is, being taken with wonderful great fear of the danger, and weary and fainting, this falling down of the ass with her master showing, how he should now at the least have humbled himself, and done reverence: but he contrariwise is more enraged; so the wicked by Gods judgments grow worse and worse. And God opened the mouth of the ass, and she said, what have I done to thee, Vers. 28. that thou hast beaten me now these three times?] We red before how the serpent spake to seduce, now the ass is made to speak to reprove sin, whereupon Chrysostom and before him Basil note, that the simplest and Chrysost. Basil. meanest having the dispensation committed unto them in declaring the Will of God are not to be contemned; for if God made the dumb ass to speak, he much more speaketh and worketh grace by such weak instruments for his own greater glory. Yea for the good of his people he sometimes hath spoken to the most wicked, as to Cain for Abel, to the devil for Job, and to Balaam for Israel, and to nabuchadnezzar in dreams for Daniels good. Ainsworth yet more aptly noteth, that the devil worketh by subtle instruments, such as the serpent was, but God by simplo Apostles, poor and unlearned fishermen; so S. Paul came not in the enticing 1 Cor. 2. 1 Cor. 1. 17. 2 Cor. 11. 3, 13. Ephes. 4. 14. luke. 16. 8. words of mans eloquence, but in the plain evidence of the Spirit; and God chooseth the simplo and vile to confounded the wise, but the devil still worketh by the cunning and crafty, and such indeed have all Ring-leaders to heresy ever been, the children of this world are wiser in their generation, then the children of light. This opening of the asses mouth to speak, was a stupendious thing, and able to amaze any man; yet Balaam hardened by covetousness standeth upon his justification. Julian the apostata derided this, as a fable; but Cyril. Alex. approved it, from the relations Cyril. Alex. de prodigiis, c 34. Homer. Illiad. 19. of the like made by the heathen; as also that of the serpents speaking by the power of the devil, Gen. 3. For indeed Homer bringeth in Xanthu, the horse of Achilles, speaking by the power of Juno; Oppianus also telleth of an horse in fight, that spake with a mans voice: Theocritus Theocr. sib. 8. c. 45. Livius de Bell. Maced. et Asiat. lib. 5. telleth the like of a bull, &c. so doth Livy, and Pliny, and others. And indeed to return to this of the Asses speaking, why should it be thought impossible to him, that is able to do all things? Hereby he would both more effectually condemn Balaams stupidity, who was not yet moved, and the cruelty of wicked men towards their beasts, and the oppressions of tyrants towards their subjects. And Balaam said, Because thou hast mocked me, I would to God now that Vers. 29. there were a sword in my hand, &c.] The foolish Prophet never inquireth into the cause of this unwonted thing, but would presently in his madness have killed the ass, but the ass replieth again, and giveth him an hint of searching into the cause, which was in himself and his own sin. Am not I thine ass, Whereupon thou hast ridden, &c. was I ever wont to do Vers. 30. so, &c. and if not, then thou dost foolishly thus to rage against me; for thou mayst well know, that there is some cause in thyself, and thy sin, whereby I am letted from going forward. So we upon the provocations, which we have by our beasts, and disasters befalling us by them should take occasion to consider our sins and provokings of God, the cause hereof. For these words, ever since I was thine, Hebr. ever since thou, these words, hadst me, being understood, the called. ever since thou hast been; the Sept. from thy youth. And the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing Vers. 31. with a sword drawn in his hand, &c.] Hitherto Balaams eyes had been held, that he could not see the angel appearing in a bodily shape assumed, as sometime the eyes of Elisha's servant, and of the Aramites had been 2 Kings 6. held. This his not seeing, till God opened his eyes sheweth, that wicked men in the midst of greatest dangers see them not; why? because God hath Prov. 4. 19. not opened their eyes, but if he once open their eyes, then they shall be filled with terror and cast down, as Balaam was. No man can see his sins and dangers, saith Ferus, till God openeth his eyes. Ferus. Why hast thou smitten thine ass these three times, behold I went out to withstand Vers. 32. thee, because thy way is perverse before me.] The angel reproveth Balaam for beating his ass wrongfully; and if God hath this care of beasts abused by their cruel masters, much more will he have care of his servants being wronged by the wicked. Thy way is perverse, saith the called. because it is manifest that thou wouldst go in a way against me, that is, hoping that I will give thee leave to curse, whereby thou mayst be promoted. But if he might not beat the ass without cause, much less might he curse Israel without cause, as he went about to do. Surely unless she had turned from me, I had slain thee, and saved her alive, Vers. 33. &c.] The Hebrews gathering from hence, that the ass was not alive now, but dead, have a tradition, that so soon as the ass had done speaking she dyed, it being not lawful for her after speaking with a mans voice, to live; as a beast, wherewith a man lieth, must not be suffered to live. This is related by Tostatus, and not held to be improbable, yet he thinketh rather, as he might well, that here is no death of the ass implyed, but only as they both now escaped with life, so if she had not stayed without coming further, she should indeed have been spared, but Balaam smitten with death. And Balaam said, I have sinned, for I knew not, that thou stoodst in the way Vers. 34. against me, now therefore if it displeaseth thee, I will go back again.] This confession was of his sinning only in smiting the ass unjustly: as if in going on he would have resisted the Angel that stood against him: but as for the perverseness of his way objected, he saith only, if it displeaseth, I will go back; but of his way meant, that is, his desire through covetousness to curse Israel, he never had any sense thereof to repent and confess it, till he perished. Go with the men, only the word that I shall say to thee, that shalt thou speak, &c. Vers. 35. It may seem strange, that the Lord coming out to stop his way, should now again bid him go with the men; for if he withstood him not to turn him back, why did he withstand him? Answ. He was not unwilling that he should go, but the mind wherewith he went displeased God, and therefore, as he had at the first admonished him to speak nothing, but what he should say unto him, so he giveth him the same warning here the second time, if by any means he would have been reformed, for by his staying of him, and yet permitting him to go on again, he might well have considered, that there was something else amiss in him, at which the Lord was offended. Severus saith, that the same charge was again inculcated, because God knew him earnestly desirous to curse. Gods bidding of Balaam again here to go with the man, is generally expounded, he permitted him, but Josephus saith, when being terrified, he would have returned, Joseph. lib. 4. antiq. c. 6. Philo de vita Mosis. God compelled him to go forward. But Philo, God seeing how dissemblingly he would have returned, his desire being still to go for the reward, took it most heinously, and therefore said thus, go with the men, but the word onely that I shall say to thee, shalt thou speak, as if he had said, make hast to the place whither thou art going, but thou shalt have no profit hereby, for thou shalt speak onely, I guiding thy tongue, as my instrument against thy will and desire, I will guide thy tongue, as is fit, as a wagoner his wagon, administering all things thereby, thou not knowing what thou saist. Why God would not permit him to curse, when as his cursing could do nothing against God. Eusebius yieldeth this reason, lest if he had cursed, Eusebius Emis. in Caten. Graec. the Hebrewes hearing of it should have contemned Gods blessing, and for this impiety he should have suffered the curse to take effect against them. Ambrose followeth Philo. But why should the Hebrews upon his cursing have contemned Gods blessing, as Eusebius saith? Answ. Because he was reputed a great Prophet, it might have given them occasion to slight all former promises of blessing made hitherto unto them, whereby God must needs haue been greatly provoked against them. And when Balak heard, that Balaam was come, he went out to meet him to a Vers. 36. It was most probably the city Arnon, of which before. city of Moab, &c.] This city it not name here, but said to be in the border of Arnon, that is, the uttermost cost of his country; this going out was in honour to Balaam, and to show his great respect unto him. Thus the Kings of Sodom went out to meet Abraham, Gen. 14. 17, 18. and so did Melchisedeck, and Moses went to meet Jethro, Exod. 18. 7. and Joseph to Jacob, Gen. 46. 29. Josephus and Philo say, that he went out with his guard and much people in great state. But most vainly did he feed himself with great hopes of good from the false Prophet, as also all others, that trust in such. The King being come Vers. 37. 38. first expostulateth with Balaam for his delay, and not coming at the first; but Balaam giveth him little hope, for he saith, that he could promise nothing, but must speak onely, what God should put in his mouth, yet he shewed his willingness, in that he came and said, Can I speak any thing, &c. thus God frustrateth the tokens of liars and maketh diviners mad, &c. as the Prophet Esa. 44. 25. speaketh? And Balaam went with Balak and they came to Kiriath huzoth, that is, a Vers. 39. Sol. Jarchi. called. Vatablus. Cajetan. city of streets; so Sol. Jarchi saith, a city full of streets and people; the called. the City of his borders, so likewise the vulgar latin. Vatablus thinketh, that it was a proper name, but Cajetan not. Some think it to be Ar, called the corner of Moab, Jer. 48. 45. Nothing can be said certainly of it, but that it was a great and populous city, Balak bringing Balaam hither, both because from hence he might see the camp of Israel, as vers. 41. and be moved the more with compassion, seeing so many people, which he told him that they were ready to destroy, as Solomon Jarchi hath it. And Balak offered oxen and sheep, and sent to Balaam and the Princes with Vers. 40. him.] The Hebrew word here used signifieth killing for sacrifice, but the vulgar latin readeth it onely, he killed oxen, &c. which is by many expounded, to entertain Balaam with feasting for his more welcome. But because the heathen used to sacrifice at such solemn times of entertainment, and to make merry with the remainder of their flesh, it is rather to be held, that Balak here killed cattle for both these ends. For when the Moabites sacrificed afterwards, chap. 25. 2. they are noted to have feasted together, and to have called the Hebrews to their feasts. They began their feastings amongst Idolaters with sacrificing first to their gods, as times of sacrificing amongst the people of God were feasting times. Yet Philo speaketh Philo de vita Mosis. of nothing, but of a most sumptuous feast now made, and whereas Balak is said to have sent thereof to Balaam, and the Princes with him, it is to be understood, that Balak to prepare for this feast had while left Balaam with the Princes that fetched him thither to accompany him, and now sent them in of his good cheer, which he had provided. This feasting and making merry was a notable means to make Balaam to forget the dangers and warnings past, and to incline to Balaks request. On the morrow Balak brought Balaam to the high places of Baal, that from thence he might see, &c.] The feast being ended, the next day betimes Balaam Vers. 41. is carried to do his work, for which he came, the place, whereunto was the high place of Baal, that is, Baal-peor, the idol, whom the Moabites Numb. 25. served; the word, Baal, signifieth Lord, and in this place of their Baal or Lord, they thought it fittest to offer sacrifice, and so that they should prevail the rather. The people shewed now unto Balaam were all the children of Israel to the uttermost of them, so Lyranus, Tostatus, Lyranus. Tostatus. Rickelius, &c. for afterwards, when he was not permitted to curse them thence, Balak lead him, where he might see but a part of them only: yet Philo saith, that he now shewed him but a part of them; I subscribe rather to the first. For the mystery of all this, Rabanus saith, that Balaam signifieth a vain The Mystery. Rabanus. people, and was a type of the Scribes and Pharisees, Balak exclusion or devouring, and figured out the devil desirous of the destruction of the spiritual Israel. For as Balak sought by Balaam to bring a curse upon Israel, and promised him great rewards, so the devil used them, as his instruments against Christ and Christians; and as Balaam pretended God, and to go according to his Word in all things, so the high Priests and Scribes pretended the law of God, by which he had deserved to die. Again, the ass figured out the people subject to the Scribes and Pharisees: for as they chastised by excommunications and sharp reproofs the people going out of their way unto Christ, so Balaam beat his ass; and as the ass notwithstanding would not be made to go forward by Balaam, but fell down, as it were, reverencing the angel, so this people stayed, wheresoever they met Christ and admired and honoured him: and lastly, as the Asses mouth was opened to reprove Balaam, so the Lord opened the mouths of these to justify Christ against the Pharisees; as the blind man cured, Joh. 9. as the Asses eyes, so his were opened to see, that which they saw not, and so were the eyes of many more; wherefore the Lord saith, I thank thee, O Father, that thou hast revealed these things to babes, and hide them from the wise, 1 Cor. 1. 17, 18. they be the foolish that God hath chosen to confounded the wise, the foolish like the ass. CHAP. XXIII. ANd Balaam said to Balak, Build me here seven altars, and prepare me seven Vers. 1. bullocks and seven rams, &c.] Sacrifices were ordained of God, as a means for men to obtain his favour, Gen. 46. 1, 2. 1 Sam. 13. 9, 22. and that of the herd and of the flock, Lev. 1. and the heathen had learned of Gods people to follow this way. Wherefore Balaam to obtain leave in favour to the King of Moab to curse Israel, will have these now prepared, thus abusing religious arts to horrible impiety contrary to the known Will Prov. 21. 27. of God. For the number of seven it was sacred, and therefore seven bullocks and seven rams are often spoken of, as 1 Chron. 15. 26. 2 Chron. 29. 21. Job 42. 8. Tostatus saith, that these sevens were appointed by him Tostatus. with reference to the seven Planets, whereby the Gentiles held, that all human affairs were governed, and that he looked into the entrails of the beasts slain to judge thereby. R. Aben Ezra saith, that seven is a number Aben Ezra. R. Solomon. of perfection, and R. Solomon, that it may be observed, that the holy Patriarks are commemorated to have sacrificed seven times, Abraham, four, Isaac one, and Jacob two, to which he might have respect. But, as Tostatus saith, this is improbable, and that which he hath of the seven planets is not so certain, but rather the first, because Balaam pretended to be a worshipper of the true God. And therefore I hold not with some, that these sacrifices were intended to Baal, but, with Rickelius, to the Lord, Rickelius. who he knew was delighted with the number of seven, from whom he expected answer; see also for this, vers. 3. 17. Philo saith, that Balaam appointed Philo. Balak to offer these sacrifices, whilst he went aside to have an answer from God, but it is plain here vers. 2. that Balak and Balaam offered together, and also ver. 4. but whilst the sacrifice was burning, Balaam went aside, Balak and his Princes standing by still, as is shewed, vers. 6. Balak stood by his sacrifice, as the manner was, to procure acceptance, if it might be, by his presence, but Balaam went to an high place alone, to V. 3. observe in the mean season, if he could see any signs, he went to his enchantments, as we may see Chap. 24. 1. Balaam being gone to see, whether the Lord would meet with him, he did meet him, as he expected, but he said not so unto him, as he desired, for he put a word in Balaams mouth, which he coming to Balak again uttered, as followeth vers. 7. Balak the King of Moab hath brought me from Aram out of the mountains of Vers. 7, 8. the east, saying, come curse me Jacob, and defy Israel. How shall I curse whom God hath not cursed?] Here that was fulfilled which was noted before, Chap. 22. 35. Balaam was onely made an instrument to speak the words of the Lord, against both Balaks and his own desire. When he uttered these words, it is said, he took up a parable, that is, a wise and grave saying, that it might be the more attended to. The place from whence Balaam is said to have come here, Aram, is Aram Naharaim in Mesopotamia, and therefore the Sept. render it, from Mesopotamia. One saith, that he is thought H. Bunting Patriarks travails. Joseph. Hieron. to have been of the lineage of Nahor Abrahams brother there. Josephus saith, he dwelled near Euphrates; and Jerom, in a city called Phatura, signifying an oracle, which interpreteth, from whence as my author saith, to the place of the vines, where the ass spake, was 400 miles, and from thence to the high place of Baal 40 miles. But because Laban pursuing Jacob to Gilead, Gen. 31. 23. when he fled from Aram to Canaan, near to which the Moabites country lay, is said to have come from thence to Gilead in seven dayes; it is thought by some, that it could not be so much, but about four or five daies journey only, howsoever, it was a long way to come for so wicked and vain an end. The Mountains of the East, that place was called, because it was eastward from Moab; the east is noted to be infamous for sorceries and divinations, Esay 2. 6. Some will have this Fonseca. country to be Damascus, being before called Hus, from Arams son Hus, and because the Hussites were the same with the Midianites, that Balaam was a Midianite; but this is confuted Deut. 23. 4. where he is said to have come from Mesopotamia of Syria. Come curse me Jacob, and defy me Israel.] In these words Balak had not sent to Balaam, but they were words put into his mouth by God for further explication of Balaams meaning. By cursing, Lyranus understandeth Lyranus. Tostatus. the evil of punishment; by defying, the evil of sin. Tostatus by cursing, an inflicting of evil; and by defying, a depriving of good, as being rejected and abominable. The called. for defy, hath, cast away, as abominable; for so Balak desired, that Israel should be filled with evil, and and removed far away from his coasts; but the word {αβγδ}, signifieth to despise, to contemn or to detest. How shall I curse whom God hath not cursed, &c.] Hebr. this is, How shall Vers. 8. I curse? God hath not cursed, the word, whom, being left out. By this saying the Lord made Balaam an instrument to show the vanity of his own art, and how that Sorcerers can do nothing, but when God permitteth, so Esay 47. 12, 13. Here first the name {αβγδ}, signifying strong, is used to set forth God; as if he had said, that in him only was all power, and men have none to do any thing. From the top of the rocks I see him, and from the hills, &c. the people shall dwell alone, &c.] By him, he understandeth the people of Israel, as one body, Vers. 9. which he now saw from the high place, to which Balak had brought him, that he might curse them thence, but he was rather amazed in beholding them, and delighted, as knowing them by the Spirit to be the most blessed people in the world: the people shall dwell alone, that is, safely and securely, being distinguished always from other nations, as peculiarly chosen of God for himself; so the phrase is used, Jer. 49. 31. Deut. 33. 28. Josephus Joseph. lib. 4. antiq. c. 6. hereupon thus paraphraseth, O happy you, to whom God giveth large plenty of good things, and his providence for your continual guide and aid, because there is no kind of men, before whom ye are not to be preferred for the innocency of manners, and the study of virtue and honesty, who shall also have children more excellent to succeed you, &c. wherefore ye shall obtain the land, to which God sendeth you, and shall leave it to be possessed for ever by your posterity, &c. The chaldee will have called. Par. their reigning over all nations here prophesied of at the coming of the Messiah; but erroneously. Who can count the dust of jacob, and the number of the fourth part of Israel, Vers. 10. let me die the death of the righteous, &c.] By dust here, the children of Israel are understood, who God promised, should be innumerable, as the dust of the earth. Gen. 28. 14. thus the chaldee, Who can count the little called. ones of the house of Jacob, of whom it was said, they shall be multiplied as the dust of the earth. The Sept. Who can count the seed of Jacob? Septuag. Lyranus. Lyranus saith, that they are set forth by the dust, to denote mans original, which was out of the dust. Nazianzen saith, that they are compared Nazianz. orat. 9. to the dust, because now for their infidelity they are base, and scattered every where, as the dust by the wind: but there can be no such meaning here. If it be said, God appointed the people sometime to be numbered and distinguished into bands, how then is it said, that they cannot be numbered? Numb. 2. Answ. as the stars cannot be numbered, yet God numbereth them, and calleth them all by their names; so the number of Israel is known to God, and when he appointeth, men may number them; but otherwise to attempt this is to sin as David proved; also the speech is hyperbolical, when 2 Sam. 24. the seed of Jacob is said to be as the dust. and number the fourth part of Israel] This is spoken in regard of the distinction of the whole camp into four parts under four standards towards the four quarters of the world, Numb. 2. as he might see them placed, where he now stood. Let me die the death of the righteous] Hebr. Let my soul die; because when the soul departeth out of the body, it is said to die, that is, not to vivify it any longer, or because the word soul, is put for the whole man; so Samson saith, let my soul die with the philistines, that is, let me die; see also judge. 16. 30. Ezech. 17. 17. Jona 1. 14. Chap. 4. 8. By the righteous here are generally understood the Israelites; but some, as Lyranus saith, because the Hebrew Lyranus. verb is in the future tense, understand it, as a prophesy of his own death by the Israelites, as it fell out Chap. 31. 8. but both he and Tostatus reject this, and the second future in Hebrew is in the nature of an imperative, and therefore it is better understood imperatively, let me die, as the people Philo. {αβγδ}, &c. of God die, that is, in his favour, that so I may live for ever in his glory. Philo rightly, let my soul die corporally, that it may be numbered amongst the souls of the just, and be such as they are. Ambrose having expounded it thus, ad Chroma, allegoriseth also hereupon, Chap. 4. de bono mortis, Let my soul die the death of the righteous, that is, let it die and be butted together with the just by the putting off of 'vice,& taking the grace of the just, who every where in their souls and bodies, do bear about the mortification of Christ; wherein standeth remission of sins, the abolition of crimes, the forgetfulness of error, and the assuming of grace, the former is the plain meaning of the words. The Israelites are called the righteous; not that they lived without sin, for they were very rebellious, but because they were the Church of God justified by his grace, and for the righteousness taught and professed and followed by many amongst them, thus entitled, as the Church now for these reasons is called the holy Church, although there be many lewd livers herein. Balaam in this his speech did like many more since his time to this day, they would die the death of the righteous, but they will not live their life, and therefore this desire in them is vain; for as the life is, so shall be the death, But herein is a plain testimony Qualis vita, finis ita. of the immortality of the soul, and of another world to come: for what else maketh the death of the righteous desirable, but their hopes at their death, whereas the expectation of the wicked then perisheth? Prov. 11. 4, 7. and let my last end be like his] The Sept. Let my seed be like his: the word is {αβγδ}, signifying after; so that it may be indifferently expounded by any thing or time coming after, and therefore of seed or posterity, the Greek Fathers follow the Septuagint, and Eugubinus standeth for this; Eugubinus. neither do I see any reason against it, but for it: he wisheth as to himself, so to his posterity such happiness, as they and their posterity had; and this, saith the gloss, was fulfilled in the Magi, that came out of the east Glos. ordin. to worship Christ, who were of his posterity, which although it be probable, yet it cannot so well be said, that this was a prophesy of it, because the first part was never fulfilled touching his dying the death of the righteous, which must be counted prophetical also, if the other touching his posterity be a prophesy. It is rather then to be held, that both these clauses are added by way of wishing further to express the happy condition of the Israelites, and their posterity after them. Ferus upon these words, from the top of the rocks I see him, vers. 9. saith, Ferus. that herein Balaam yielded a reason, why the people of Israel were blessed, viz. he looked up to the holy fathers, of which they came, with whom God had made a covenant of grace, and what is here said of Israel, he applieth mystically to the faithful under the Gospel, who are the true The mystery. Israel of God, they are separated by faith from all other peoples, and shall be most safe, and in their death most blessed, all others desiring the same blessedness in vain. And Balak said to Balaam, What hast thou done, I took thee to curse mine Vers. 11. enemies, and thou hast blessed them altogether.] As Balaks, so the attempts of all the wicked against Gods faithful people shall ever be frustrated, and tend to their greater good, at which they shall gnash their teeth and pine with sorrow. Balaam to this answereth nothing, but that he must speak Vers. 12. the words which God putteth in his mouth, hypocritically dissembling his desire to curse for reward, and pretending to be altogether for obedience to God, as all hypocrites do. Philo upon Balaks words saith, I perceive Philo. de vita Mosis. that thou art secretly an enemy to me, and a friend to mine enemies, having no mind to curse, but to bless them, contrary to the faith, which thou shouldst have kept with me, when I have with so much trouble and cost brought thee hither, &c. And Balak said, come with me to another place from whence thou mayst see Vers. 13. part of them, &c.] Hebr. a part of him, speaking of the people, as one body, as Balaam had spoken before, v. 9. Balak thought, surely that Balaam seeing so great a multitude was amazed at it, and therefore durst not curse them, wherefore assayeth another way to have his purpose, by showing him a less company. He bringeth him then into the field of Zophim to the top of Vers. 14. Pisgah, &c. This field is expounded the field of spies, and the Septuagint render it the scoutwatch of the field, where as Sol. Jarchi saith, a watch was placed to see, whether any enemies were coming against the city; the vulgar Sol. jarchi. latin rendereth it, an high place. It was most probably no proper name but an appellative, and therefore it is best to red it, the field of the spies; of Pisgah enough before, chap. 21. 20. Here again seven altars are built, and Vers. 15. Vers. 16, 17, 18, 19. offerings prepared as before, and Balak is appointed to stand by, whilst Balaam went to meet the Lord again. But the Lord meeting him sent him back with other words in his mouth, which when Balak had enquired of him returning, he uttered thus: Rise up Balak and hear, harken to me thou son of Zippor. God is not a man, that he should lye, or the son of man, that he should repent, &c. Balak is bidden to rise up and hear for reverence to the word of God: for he stood before at Balaams coming to him, but then he stood to his sacrifice, now he is bidden to rise up and stand to hear the word of God, and hereuponin other like places is grounded a tenet, that even the greatest ought to stand and hear the word of God, as Eglon the King of Moab rose up, when Ehud came with a message to him from God, and Jeremiah is bidden to arise, and Eusebius saith, that Constantine judge. 3. 20. jer. 1. 17. Euseb. vita Const. l. 4. c. 29. Serrarius the great was wont always to stand to hear the word; and for this standing, are both Augustine tract. 19.& 112. in Johan. and Gregory, Moral. chap. 23. Serrarius saith, that they stand at the reading of the letters of great Princes, and at the reading of the Gospel: whereas it is said God is not a man to lye, it is meant to do contrary to that which he hath said, cursing those, whom he hath pronounced blessed; see the like speech, 1 Sam. 15. 25. the called. hath it, the word of God is not like the speech of the sons called. Par. of men, who say and lye, see Rom. 3. 4. Jam. 1. 17. whereas he is said to have repented, Gen. 6. 6. and to have gone contrary to his saying, in sparing the Ninevites Jonah, 3. it is answered, that by repenting there is meant nothing else, but the changing of his work, which according to our capacity is called a repenting, and to the Ninevites he did not, as he said, because they were not as they had been, his threatenings are always conditional: for God knoweth how to change his sentence, saith Ambrose, Ambr in luke. 2. Novit Deus mutare sententiam, si tu noveris emendare delictum. if thou knowest, how to amend thy fault. Tostatus prosecuteth this point at large, giving six rules to know when any word coming from God is mutable or not, amongst which this touching his threatening word is one. He hath not beholded iniquity in Jacob, nor seen perverseness in Israel, the Lord Vers. 21. his God is with him, and the shout of a King is amongst them. For iniquity the called. hath here servers of idols, the word used in Hebrew is {αβγδ} signifying all manner of iniquity and particularly idolatry, 1 Sam. 15. 22. Esa. 66. 3. so also Targum Jonathan applieth it, and the vulgar latin, I have seen no idol, &c. the Septuagint, there shall be no painfulness or misery in jacob, taking {αβγδ} for the punishment of iniquity. For the word perverseness, Hebr. {αβγδ}, it is also by the vulgar latin rendered image, and by the Septuagint labour, it signifieth either iniquity or the pain and labour, that cometh by it. But how did God see none iniquity in Jacob, or idolatry? Answ. Because he pardonned it, and did not impute it, as Psalm. 32. 1. Rupertus because Rupertus. the Israelites were full of iniquity, will have this mystically understood of the spiritual Israel, the elect. But if we follow the Septuagint understanding painfulness and labour, it will best agree, because this is the fruit of cursing, which should not be to them, as Balak desired. And the reason was because God was with them, and the shout of a King amongst them: Numb. 6. 10. this is spoken by way of allusion to the sound of the silver Trumpets, wherewith when the Priests sounded in the time of battle, certain victory was promised unto them, the famed whereof doubtless was already spread abroad, and of the victories thus obtained by them; see also 2 Chron. 13. 12. And the sounding of an alarum with these is called the shout of a King, that is of God, who was their King mightily protecting and fighting for them: for till Samuels time, when they would needs have a King like other 1 Sam. 8. 7. nations, he reigned over them; thus generally all Expositors. So that the sounding of trumpets amongst them even when they went to war, was as a joyful sounding in triumph after victory, so certain were they of prevailing against all enemies, what enchantments or sorceries soever were used against them, as is expressed vers. 23. God brought them out of Egypt, he hath the strength of an Unicorn.] This Vers. 22. is opposed to Balaks complaint before going, when he sent to Balaam, saying, there is a people come out of Egypt, Chap. 22. 5. as if they had come of their own minds, being wickedly bent to destroy Kingdoms. Now they are said therefore to have been brought of God, as by the strength of an Unicorn, which breaketh through and destroyeth all things that stand Albertus. against it: yea the Unicorn saith Albertus fighteth with the Elephant, and woundeth him with his horn and killeth him; he hath but one horn 12 foot long, or more, sharp like a sword, not hollow, but whole throughout, growing out of the midst of his forehead between his nostrils being in the diameter of an hands breadth: from his one horn he is called an Unicorn, and in Greek Rinoceros, from {αβγδ} naris, and {αβγδ} cornu, beca 〈…〉 his horn groweth, as it were, from his nostrils; of his strength, and how none can subdue him, it is spoken, Job 39. And therefore the comparison was most apt to set forth the power of God breaking through all things opposed in bringing his people out of Egypt, and to the possession promised them, so that whatsoever force or means were used against them by men or devils, should not prevail to hinder their progress. The Sept. render it, he hath the glory of an Unicorn. This is referred by some to God, by some to the people of Israel, and by some to both. Theod. Procop. and Apollinar. refer it to Theod. qu. 44. Procopius. Apollinar. in Caten. Graec. Orig. Hom. 16. the people made thus strong and unresistible by God being amongst them. Tostatus, to God. Origen, Raban. Lyra. Rickel. Caje. to both, forth spiritual Israel, saith Origen, is like unto God and Christ in strength through faith: and Israel, saith Cajetan, had such strength in God, who was amongst them, which last I rather embrace. How the people of God are set forth by the same comparison, see Deut. 33. 17. Psal. 92. 11.& Numb. 24. 8. and sometimes the great power of the wicked is set forth by this comparison, as Psal. 22. 2. thou hast delivered or heard me from the horns of the unicorns. It is a wonderful thing, that is reported by some, of the Unicorn, that he Rickelius. Rupertus. Gregorius. Isidor. can for his great violence by no means be caught, but a virgin being set in the place, where he rangeth, he seeing her forthwith layeth aside his freity, and fawneth upon her, and lieth down by her, his head being placed upon her lap, and so sleepeth and is taken, but when he awaketh, finding himself taken, he falleth down forthwith and dieth. Herein saith Rupertus, Christ was mystically represented, who loved the virgin so to include himself in her womb, and so to be taken and to die, when as no force was able to bring him to this. And both he and Isidor by the comparison made with this beast, will have the Israelites worshipping of one God only set forth, as the unicorn hath but one horn, they being hereby made so unresistible. But Isidor addeth, that at length being puffed up, they neglected the Law of God, and raged against him and his Christ, Psal. 2. whereupon is that said, Psal. 22. 21. thou hast heard me from the horns of the unicorns, being prophetically spoken of Christ. Gesner thinketh to be a Gesner of fourfooted beasts. fable, which is reported of the manner of taking the unicorn, because Aristotle, Elianus, Pliny, and Solinus writ nothing hereof, but that the unicorn when he hath coupled with his female, groweth more gentle, and is taken, from whence that report might arise. Howsoever, we may gather from hence with Rupertus and others, of what invincible strength the true faithful people of God are through God, as long as they adhere to him and his truth, 1 Joh. 2. 14. c. 5. 4. And the unicorn whose strength is Basil in Ps. 18. Nazianzen orat. 28. in his horn, is, as Basil and Nazianzen have it, an apt emblem of Christ our head in whom all our strength lieth, and his in God his head. And hereunto Vincentius addeth, that the horn of this beast is a present remedy Vincentius. against poison, and therefore in Africa where the waters are infected by reason of the multitude of serpents there, the beasts are wont to follow the unicorn to drink, when he by his horn hath purged the waters, whereby he saith, Christs baptism thus sanctifying the waters to us is set forth. Surely there is no enchantment against Jacob, nor divination against Israel, &c. Vers. 23. the called. and Sept. For there is no enchantment, &c. making this a reason of that, which was before said touching the unicorn; as if it had been said, as the unicorn by his horn taketh away the force of poison, so God all power of enchantments, that they cannot hurt his people; and this reading is more according to the Hebrew {αβγδ} for or because. The called. also for, against Israel, hath it, in Israel: but although the {αβγδ}, may be so red, yet it may be also rendered against; and this is better, forsomuch as this is spoken to put Balak from all hope of doing any thing against them by inchantmen●●▪ yet the vulgar latin followeth the chaldee, rendering the next words also thus, in due time it shall be said to jacob and Israel, what God hath wrought, for these words, according to this time it shall be said of Jacob, &c. In Hebr. it is only {αβγδ}, according to time, so also the called and Sept. that is, when opportunity shall serve, say some, the things, that God hath wrought, shall be spoken of; but I rather think, that {αβγδ} denoteth the perpetuity, as time shall always be to the end of the world; so Gods famous Acts for his people shall ever be spoken of to his praise. They that follow the vulgar latin expound it, as opposed to the first part of the sentence, there is no enchantment or divination in Israel, thus, but in his time God will delare to them, what he will do, that is, by the Urim and Thummim of the high Priest, or by his Prophets, but thus the words are perverted; for it is not, what he will do, but, what he hath done. But the word {αβγδ}, is better rendered, to jacob, then, of jacob: men shall always be telling them, what God hath done for them; and their Teachers shall remember them hereof to stir them up hereby to fear God, and to walk in his ways. Behold, the people shall rise up as a great Lion, and as a young lion, &c.] The Vers. 24. first word here, according to R. Kimhi, signifieth a great lion, the word {αβγδ} Lebiah, coming from {αβγδ}, an heart, because such are of great courage; and the next word, a lesser lion. Judah alone was sometime compared Gen. 49. to a lion, but now all the people of Israel; the vulg. latin hath a lioness, but erroneously. Hereby the great power, that God would give to his people against their enemies is further set forth, which, as Cazkuni Cazkuni. noteth, was verified the next year, when they had passed Jordan; and to this he specially referreth those words before, vers. 23. according to time it shall be said, &c. it is a prophesy of their victories over the Canaanites, against whom they should not proceed with the stoutness and courage of a lion. He shall not lie down, till he eat of the prey, and drink the blood of the slain; that is, till he hath overcome them and taken their spoils; the chaldee called. Par. therefore hath it, he shall not dwell in the land, till he hath slain the occasion, and inheriteth the substance of the people. This was partly fulfilled in Joshua his time, Jos. 22. 3, 4, 8. and afterwards in David, 2 Sam. 22. 38. This is mystically applied by Origen, Rabanus and others, to the spiritual conquest The Mystery. of the faithful over sin and Satan, 1 Pet. 5. 9. 1 Joh. 5. 4. and of this Micha speaketh, using the same comparison, Mich. 5. 8, 9. but the proceedings in this warfare are altogether with spiritual arms, faith, hope, righteousness, Eph. 6. 12, 13. the Word of God, and prayer, and in many sufferings, 2 Cor. 6. 4, 5, &c. Rom. 8. 36, 37. according to the example of Christ, who suffering like a lamb, overcame as a lion, Rev. 5. 5. And Balak said to Balaam, neither curse them at all, nor bless them, Hebr. Vers. 25. neither cursing curse him, &c.] When as he could not prevail to have Israel cursed, he would hinder him from being blessed. Balak despairing now of bringing a curse upon them, cried out, saith Philo, cease O man either to curse or to presage, go, it is better to be silent, then to speak unpleasing Philo de vita Mosis. 1 Sam. 18. 6. things. So the wicked cannot endure to hear the praises of the godly, as Saul envied David for this. Balak notwithstanding this ill success, which he had, would not yet give over attempting the same again; and therefore bringeth him to another place, if God would suffer him to curse them thence, viz. To the top of Peor, that looketh toward Ieshimon, and there again Vers. 27. 28. 7 altars, &c. are prepared. This was Balaks third and last attempt, after which he gave over, as Satan tempted Christ 3 times, and then lest him. Ainsworth. Hieron. de loc. Hebr. Philo Peor was a place, where the Moabites worshipped the idol Baalpeor, o● which see chap. 25. 2. and here Jerome saith, the Israelites fell to the same idolatry with them. Philo saith, that Balak as if he had forgotten what was past, brought Balaam again, where he might see but part of the people: but doubtless he thought that God might as the devil, be moved to do that in one place, which he would not do in another, and therefore he bringeth him hither, this place being by those superstitious people accounted the chief, consecrated to the honour of their God, and so the most likely to prevail in. Tostatus thinketh this Peor to have been another top of Tostatus. the same mountain, upon which Pisgah was, and the description of it by looking towards Ieshimon, maketh it not improbable, for thus is Pisgah also described, ch. 2. 20. CHAP. XXIV. ANd when Balaam saw that it pleased God to bless Israel, he went not for enchantments Vers. 1. as at other times, but set his face towards the wilderness, &c.] Hitherto it seemeth that Balaam had gone for enchantments, when he pretended to go meet the Lord, that by the power thereof he might curse, but still God prevented him, and meeting him without delay, sent him back with his word in his mouth for blessing, and not for cursing. Therefore he now resolveth to go no more, but standing still in his place, and looking towards the wilderness, where Israel encamped, he expected a called. paraphr. Targum Jonathan. new revelation for blessing. The called. and Targum Jonathan say, that he looked towards the wilderness recounting the idolatry of the people with the golden calf there: hoping that for this God might be moved to curse them, and Tostatus saith, that some Hebrewes have written, that Tostatus. seeing enchantments could not prevail, he turned himself to pray against them, beseeching God to remember their sin about the golden calf, and therefore to give him leave to curse them, as they were worthy. And Ainsworth saith, that seeing when he went to meet God, he was always Ainsworth. prevented with words of blessing, he thought now by suddenly turning him to the people without going out, to prevent God, and so to curse them. But all this is against the words of this place, when he saw that it pleased God to bless, he did submit himself, and went no more to seek means of cursing: this also Ferus and others, preferring Balaam herein before Ferus. many Christians, who although they be resisted again and again in their evil courses, yet will not be reclaimed, or desist from the doing the like again, as he did. When Balaam stood looking upon the people in their camp, expecting Vers. 2. a revelation, the spirit of God came upon him, that is, the spirit of prophesy, and he took up his parable, Balaam the son of Beor hath said, the man Vers. 3, 4. whose eyes were opened, hath said. &c.] Balaam being now to prophesy of of the future glory and greatness of the Israelitish nation useth words of preparation to purchase attention and credit, as to that, which came from God. His eyes he saith were open, intimating, that they had been blind, and he could not see, happily meaning when the Angel stood against him in the way, but now the eye of his understanding was opened to see into the secrets of God. Lyranus, that his eyes were shut by sleep, and then he had this revelation. Rabanus, that they were shut practically, but open speculatively, he seeing the truth, but having no power to follow it. In Hebr. for eyes is eye, whereupon Sol. Jarchi conjectureth, that he was Sol. Jarchi. blind of one eye, but this is vain. He saith also he heard the words of God, and saw the vision of the almighty, and falling into a trance had his eyes open, that is, although through astonishment and fear, when he had this vision, he fell down as dead as other Prophets, both John and Daniel have done, yet his eye was then open to understand. The scope of his speech then is, to prepare others to receive his word, as the word of God, such as is the word of every Prophet of God. 2 Pet. 1. 19. How goodly are thy tents O jacob, thy tabernacles( O Israel) as the valleys are they spread forth, &c.] The tents of Israel are here commended from Vers. 5, 6. five things. 1. From their beauty, how goodly. 2. From their extension, as the valleys. 3. Their pleasantness, as gardens. 4. Their firm standing as lign-aloes trees, which God hath planted. 5. Their height, as Cedars. It may seem strange, that such commendations should be given to their tents having now been weather-beaten 40. yeares. But as Oleaster hath it, whatsoever the habitations of the just are outwardly to the eye, Oleaster. yet unto God they seem most specious and beautiful, moreover this is prophetically spoken of the magnificent Temple of Solomon and the goodly buildings, which they should have: for by the name of tents were their habitations afterwards called, Mal. 2. 12. Zechar. 12. 7. 2 Chron. 10. 16. 7. 10. to put them in mind of their pilgrimage always in this life: as the valleys they are spread forth, hereby was set forth the large extent of their possessions: as gardens by the rivers side; hereby was shewed, that they should be flourishing, and full of good and wholesome fruits; as gardens by rivers are green and fruitful, and that they should be and were now fenced about with Gods providence, as a garden hath walls about it. To a garden is the Church also compared, Cantic. 4. 12. 16. Esa. 61. as a watered garden, Jer. 31. 12. Esa. 58. 11. they that being the Church live wickedly contrariwise are threatened, that they shall be as a garden that hath no water, as lign. aloes trees which the Lord hath planted: The Septuagint and the vulgar Esa. 1. 30. latin, as the tents which the Lord hath planted, and the word {αβγδ} signifying tents, doth not much differ from the word {αβγδ} here used, but both Pagnin, Vatablus. R. Solomon, Tostatus, &c. render it by aloes, the called. by spices, but the difference being onely in the points, there might easily be a Pagnin, Vatablus, &c. mistaking, the fume like sweet spices or a precious ointment, which the Israelites should have, was meant hereby, for the aloes three groweth in India or Arabia, and hath a sweet smell like the Thyni three, some render it, the Ainsworth. Santall trees, and these are said to be planted of the Lord, because of their excellency, as sometimes the Cedars are said to be for their most high stature, as the Cedars besides the waters: This is added to set forth their glory and durabilitie, as the Cedar hath the greatest glory for height and bigness amongst all trees, and is most incorruptible, wherefore the Assyrian in his greatness is compared to a Cedar, Ezech. 31. 3. 4. Mystically saith Origen, Rabanus, &c. the praises of the faithful are The Mystery. here set forth, who are said to dwell in tents, because as men in tents, they fix not their abode, but are always proceeding and going forward from grace to grace, and they have the sweetness of gardens and spices &c. God planteth them and not man, making them fruitful in all good works, for they are planted by the waters, that is, upon Christ himself and the holy Psal. 92. 11. Ghost, as water of life never failing them, but making them to grow upward as the Cedars by heavenliness of mind. He shall pour water out of buckets, his seed shall be in many waters, his King Vers. 7. shall be higher then Agag, &c.] The Sept. There shall come a man out of his seed, which shall have dominion over many nations, and his kingdom shall be higher then Gog, &c. to the same effect the called. and Targum Jonathan; but for Gog they have Agag. The vulgar latin, his King shall be taken away for Agag, and his kingdom shall be taken away: and this last reading is followed by Rupertus, Rabanus, Beda, Hugo and Rickelius, and this last Rupertus. Rabanus, &c. author saith, it is the common exposition. These then make this a prophesy of Sauls losing his Kingdom for Agag the King of the Amalekites, whom he spared contrary to the charge given him, 1 Sam. 15. And Jerom Hieron. in Ezech. 38. having mentioned the Sept. reading prefereth this. But the Hebrew words signify exaltation and lifting up, and not taking away, and not, for Agag, but, then Agag. And therefore leaving that translation as unsound, although some of the Hebrews also expound it so; we follow the first. His King shall be exalted above Agag, that is, in particular above Agag, as King Saul was, when he had subdued the Amalekites, and all Kings of Amalek, who were called by that name generally, as the King of Egypt, Pharaoh; of the philistines, Abimelek, and the Roman Emperour, caesar. For the Agag or King of Amalek was of great renown in times past, and of great power, as we may also gather from their bold coming against Israel, Exod. 17. and therefore this comparison is used to set forth the great glory of the Kings of Israel to come, which was not verified so much in Saul as in David and Solomon, and most of all in Christ. That Amalek was of great glory, we may see vers. 20. he was the first or chief of the nations. For the reading of the Sept. higher then Gog; this is followed by Origen, Origen. expounding it not by any nation so called, but by tectum, the roof of an house, as the word signifieth, so likewise Cyprian. Theodoret following Theodoret. Symmachus, for Gog, hath Og: whereas it is said, He shall pour water out of buckets, &c. this is commonly expounded according to the Sept. of his seed, by the buckets the holy Patriarks, of which the Hebrewes came being understood, and by the water out of them, their posterity growing into great multitudes, he shall have a copious issue, saith Junius, and Rabanus Junius. Rabanus. Tostatus. likewise, and Tostatus. But these two last will not only have their innumerable multiplying hereby set forth, but also the evangelical knowledge, which flowed from them by the ministry of the Apostles, like waters into all the world. And Tostatus, besides these two, hath a third sense, by waters understanding the knowledge of the true God, which was amongst the Hebrews; but he prefereth the two former. Ferus followeth Ferus. Jer. 2. Eccl. 1. Rom. 9. Psal. 147. Esay 2. 3. this; according to which, he saith, God is called the Fountain of living water; and again, the Word of God is a fountain of water, which Word was committed to them. But he maketh Christ the bucket, from which this water floweth into all parts, according to that, the law shall go out from Sion, and the word of the Lord from jerusalem. For the first of these senses make the next words, his seed shall be in many waters; and they are Esay 48. 1. Psal. 68. 27. Revel. 17. 15. called the house of Jacob, which came forth out of the waters of Judah, and of the fountain of Israel, and many peoples are called many waters. And by this similitude an innumerable increase is most aptly set forth, as the drops of water are innumerable. And by saying, his seed shall be in many waters, is meant their fruit fullness, as of seed sown in watery and moist places, Esay 32. 20. and this is the sense, as Rabanus saith, according to the history, but mystically the flowing of true knowledge out from them into all parts, is meant, which was fulfilled in Christ, whose Word and Spirit are often thus set forth, Joh. 3. 5.& 4. 10.& 7. 38. and so by their King so high in glory Christ is set forth, and his spiritual kingdom the Church of the faithful. God brought him forth out of Egypt, he hath the strength of an unicorn, &c.] Vers. 8. Of this see before Chap. 23. 22. the same is here repeated, to terrify Balak the more, which Rickelius thinketh is not done without a great mystery; Rickelius. Origen. Hom. 17. and Origen accordingly will have Gods bringing of his son Jesus out of Egypt, after the death of Herod, and his bringing of him out of the Egypt of this world to heaven set forth hereby, a way being made thus for all the faithful to pass thither, so likewise Rabanus. He shall eat up Rabanus. the nations, his enemies, and break their bones, and pierce them through with his arrows. Here that, which was spoken briefly before, is further enlarged, touching their unresistible strength. By eating up is meant his destroying of them, that is, of the Canaanites seven nations from being a people. By the vulgar latin it may seem to be meant otherwise: for it is, the nations shall eat up his enemies; being by Rabanus expounded of Titus and Vespasian, Rabanus. Romans, with the help of other nations in their army destroying the wicked Jews, the enemies of Christ, and overthrowing their city. But the word, shall eat, is the singular number, and therefore cannot agree with the plural, nations; so that the first reading must stand, and therefore most expound it accordingly. Being mystically applied unto Christ, it will agree thus, he shall eat up, that is, subdue and bring under his obedience the Gentiles, that were his enemies before, and pierce them with his Word as with arrows to the inward parts, as is prophesied, Psal. 45. 6. and of the Word piercing and dividing between the marrow and the bones, see Heb. 4. 12. He couched, he lay down as a lion, as a great lion, &c.] Not much unlike to Vers. 9. that, Chap. 23. 24. and the same with the words of Jacob, when he blessed Judah, Gen. 49. 9. where therefore the sense both for the letter and mystery may be seen. Blessed is he that blesseth thee, &c. thus before Isaac Gen. 27. 29. Gen. 12. 3. concluded in blessing Jacob, and God in blessing Abraham, and Balaam here to show, that he spake by the same Spirit. And thus he cutteth Balak off from all hope of having the Hebrews cursed, yea he doth in effect curse him and his for attempting it, and himself also. But how is this to be understood, blessed is he that blesseth thee; for Balaam blessed Israel, but yet he was not blessed? Rickelius answereth, he Rickelius. is blessed, unless there be a bar in him, whereby he is hindered from the blessing, as there was in Balaam, because he had a wicked heart in him. And Balaks anger was kindled against Balaam, and he smote his hands together, Vers. 10. &c. Thus Balak expressed his wrath and indignation at Balaam, as the phrase of clapping the hands is used, Job 27. 23. Lament. 2. 15. as if he had bidden him, avaunt, for forbidding all to curse them, and had been ready to offer him some violence, if he did not with the more speed hasten away. Thus the wicked are deceived of all their expectation at the last, as Balaam of his hoped for honour. Balaam to this saith nothing, but Vers. 12, 13. what he had in effect spoken before, he could not go from the Word of the Lord to speak any thing of his own mind. And now, saith he, I go to my people, come therefore and I shall advertise thee, Vers. 14. what this people shall do to thy people in the latter dayes.] The called. hath it, I will counsel thee, what thou shalt do, and show thee what this people shall called. Par. do, &c. for the advertisement or counsel was given by Balaam most wickedly to Balak, as is noted, Numb. 31. 16. and touching the people of Israel, he shewed only, what they should do to the Moabites hereafter. The counsel then, that he gave, was to lay a stumbling block before the children of Israel by the Moabitish women enticing them to fornication and idolatry, as is also expressed Revel. 2. 14. According to the chaldee R. Solomon R. Solomon. saith, the Scripture is short, the meaning is, I will counsel thee to cause them to stumble, and I will tell thee what evil they shall do to Moab hereafter. And Cazkuni, Moses our master concealed the counsel, because Cazkuni. Cajetan. it was given to Balak in secret, but it is revealed Numb. 31. 16. Cajetan, for that, which they shall do to thy people in the latter dayes, I will counsel thee, what thou shalt do to them forthwith to make them fall, and for that, which I shall now speak of the evil to be done by them to Moab, thou shalt not need greatly to care, because it shall not be, till a long time after thou art departed out of this life, wherein he seemeth to have attained to the true sense of this place; thus also Munster. This then is an eccliptical speech, something being left to be understood, as the chaldee hath supplied it, or as Cajetan, and these kind of speakings are not unusual, see Exod. 4. 5.& 13. 8. For the counsel given by Balaam, Philo saith, Philo de vita Mosis. that he taking Balak by the hand lead him aside, after he had uttered the divine oracles, and having him alone, said; There is no way to make the Israelites expugnable, but by drawing them to the contempt of Gods laws, and for this the evil of lasciviousness and lust is most powerful. Let therefore a company of the most beautiful women of Moab most curiously adorned be sent forth into the plains where they encamp, so that the young men of Israel may see them, and be taken with their beauty, but let not them yield unto them at the first motion, but seem coy and return from them again, and having shewed themselves thus once or twice, that their lust may be the more inflamed, at length let them come to more familiar parley, and when the Hebrews shall solicit them to love, say, We know ye cannot love us, because ye serve not our gods; but if ye will come to our sacrifices and condescend to our religion, then shall ye have your desires satisfied by embracing our bodies, &c. thus he, and Josephus likewise, and Ambrose following them, and others; so that by this relation they dealt almost, as Jacobs sons had dealt with Shechem and Hamor Gen. 34. about Dinah. Where this counsel was given, is not expressed, but Comestor Schola st. hist. saith, that it was in the borders of Midian, to which the King went with him to hear it. Josephus contrary to Philo, saith, that he gave it him before the Princes. Origen, and after him Rabanus, expound the Origen. prophesy here following, as meant by the counsel which he said he would give him, because in a prophesy is revealed the counsel of the Lord: but no Prophet when he was to utter a prophesy ever spake thus; and the prophesies uttered by Balaam were now pronounced before all, but his counsel was given in secret after this, when he was now departing thence;& therefore Origen himself afterwards expoundeth it also according to the exposition Hom. 20. before going: in the latter dayes. It is strange, that Tostatus hath upon Tostatus. this, for he saith, by latter dayes, are meant the last dayes of the people of Israels staying in those parts, the whole time whereof he conjectureth to have been about 6. moneths, when Balaam meant to come again to give the foresaid counsel to the King, neither did he give it till then. For Balaam lived not to come again, as we may well think, because he was cut off chap. 31. 16. unless it shall be thought, that he went home first, and then returned to give his counsel, and so fell with the Midianites, being again on his way homeward amongst them. But certainly he gave him this counsel now, as all others hold, which appeareth by Balaks putting it immediately in practise, when he was gone chap. 25. 1, 2. &c. And herein the great wickedness of Balaam appeared, whatsoever show of piety towards God he made, in that to avoid the Kings wrath, and to hold his favour he gave him such pestilent counsel against the people of God, that they might be cursed and perish contrary to all his foregoing parables, which he knew to be the words of God. For these words, in the latter dayes, they are well referred by expositors generally to any times coming long after, and not onely to the time of the Messiah, as some would have them, because the Moabites were subdued by David, and the Amalekites by Saul, and the 2 Sam. 8. 2. 1 Sam. 15. like phrase in this sense is used Gen. 49. 1. And he took up his parable, Balaam the son of Beer hath said, the man whose Vers. 15. eyes were open, &c. He beginneth, as before, vers. 3, 4. using the same words, vers. 15. 15. onely v. 16. he hath these words more, and knew the knowledge of the most high, which are inserted, saith Baal Hatturim, because he was now Baal Hatturim. Origen. to reveal the dayes of Christ. Origen here moveth a question, how this happened unto Balaam, that he could say more magnifically of himself, then any of the holy Prophets: for none of them ever spake of himself, but thus saith the Lord, and I had a vision from the Lord, &c. but not which knew the knowledge of God? and answereth that he said so, because he was a wizard, and had the knowledge of the secrets of nature from God, from whom all knowledge cometh, which he did herein confess. But he speaketh not herein of such knowledge, but of divine knowledge now extraordinarily revealed unto him for the good of the Church, and because it was extraordinary for such an one, as he to speak of these things, he setteth forth the person speaking thus extraordinarily, that it might be the more noted, and touching the knowing of the knowledge of the most high, the same in effect is often spoken by the holy Prophets, although not in the same words. I shall see him, but not now, I shall behold him, but not nigh, there shall come a Vers. 17. star out of jacob, &c.] Here he prophesyeth of David, and of Christ figured out in David, neither of which should arise, till after a long time. But how saith he, I shall see him, if he came not till a long time after his death? It is answered, the meaning is, that he should see him, that is, Christ in his posterity, the Magi, that came to see him by the guidance of a new Matth. 2. star, or at the end of the world, when he shall come to judgement, when every eye shall see him. Or the first word may be rendered, I see him, that Revel. 1. 17. is, by the spirit of prophesy, I see him a far off to come, as Abraham is said to have seen Christs day, and both he and the other Patriarks the promises, John 6. 56. Heb. 11. 13. saluting them afar off; they by faith, he onely by divine revelation without any good redounding to him herefrom: Thus some that have best skill in the Hebrew, render it, I see; thus R. Solomon, I see the praise R. Solomon. of Jacob and his greatness, but it is not now, but after a time. Maimony expounding these words, divideth them between david and Christ. I shall Maimony. see him, that is, David, I shall behold him, that is Christ the King, A star shall proceed out of jacob, that is, David, and a sceptre out of Israel, that is Christ, and he shall smite through the corners of Moab, that is, David, 2 Sam. 8. 2. and unwall all the sons of Sheth, that is, Christ, as is said, Psalm. 72. 8. He shall have dominion from sea to sea. And Edom shall be a possession, that is, to David. 2 Sam. 8. 14. and Seir shall be a possession, that is, to Christ, as it is said, Obad. 21. and saviours shall come up on mount Sion to judge the mount of Esau. Thus the Rabbin both wittily and probably, neither do ours much differ herefrom being generally for David and for Christ here set forth; as Jerom, Hieron. contr. judaeos. Burgensis. Rupertus, Burgensis, &c. which last saith, that Balaam in this and the three Prophesies before going speaketh of four times. 1. From the calling of Abraham to the giving of the Law, for then this people was particularly chosen, and the promise of innumerable increase was made. 2. From the beginning of the Law to the entering into the possession of Canaan, for then they were without idols, and prevailed mightily, and the ark was in a Tent. 3. From thence till the time of Kings, and the Temple, when they overcame Agag. 4. Under Christ, of whom this prophesy speaketh. The called. for a star shall rise out of jacob. hath it, Messiah shall be anointed called. Par. Cazkuni. of the house of Israel. Cazkuni saith, he prophesyeth of David. Whereas all the children of Sheth are spoken of, hereby are meant all men of whatsoever country or nation, according to the rabbis exposition before going; and the called. he shall have dominion over all the sons of men, and R. Solom, all men, who do all come of Sheth: For of Sheth came Noah, who onely with his sons were preserved in the ark, so that all now be the sons of Sheth, for all others were drowned. The amplitude of Christs do minion then is hereby set forth, as Psal. 2. 8. so likewise, Theodoret, Procopius, and Origen, &c. and accordingly it is prophesied, Esa. 2. 2. Mich. 4. 1. Some take Sheth for the proper name of a country as Oleaster, and Nathan a Rabbin, that it was a river in Moab. Others according to the signification of Sheth, that nothing else is meant but the countries behind Ammon, and Midian; for these words destroy all the children of Sheth. Heb. is {αβγδ} of {αβγδ} a wall, and therefore by the Rabbin it is rendered, unwall all the children of Sheth, which sense is also followed by many, and the meaning is he shall break down the partition wall, as it is said Eph. 2. 14. by some he shall wall them in, or enclose them, thus taking them and making them his subjects, whereupon Origen wisheth to be worthy Origen. to be one of his Captives or prisoners, as Paul writeth of himself, Paul the prisoner of Christ. Some, he shall take, as a prey, as fishermen enclose in their nets and take fishes. By the corners of Moab are understood the quarters of Moab, by the Sept. the Dukes; by the called. the Princes of Moab. Some expound all of Christ, and then the subduing of Moab is to be understood, as that of the children of Sheth. And indeed Christ is the true morning star, as he is called; and therefore it is to Revel. 22. 16. be held, although this prophesy were fulfilled in David in part, as in the type, yet the full accomplishment thereof was in Christ, as all the Fathers hold, who therefore speak onely of Christ, saying that the speech is doubled, I shall see him, I shall behold him, to set forth both his Humanity and his Divinity, but I see no reason, why David, in whom some sparks of this Star, as it were, appeared, should be excluded, as Calvin speaketh. From Calvin. this prophesy it was, that that impostor bearing himself, as the Messiah, in the dayes of Trajan, called himself Barchobab, the son of star, who who when he was slain, was called by the Jews, whom he had deceived Barchozibah, the son of falsehood. Of a sceptre which also is here spoken of, ascribed to Christ, see Psal. 45. 6. And Edom shall be a possession, Seir also, &c.] How Edom was subdued by Vers. 18. David, hath been already touched, but whereas R. Maimony distinguisheth between Edom and Seir, it is vain, because Seir was the possession Deut. 2. 8. Gen. 36. 7. of Edom, and therefore the same is set forth by both these names, and the Septuagint for Seir hath Esau. The fulfilling of this in Christ is by subduing all enemies of the truth, as Tostatus hath it, the Moabites, and Edomites Tostatus. being expressly name, as the chief enemies of Israel, and others being in them understood; wherefore Esay prophesying of Christ saith, who Isa. 63. 1. is this, that cometh from Edom, &c. So likewise Origen, Eusebius, Procopius, &c. by Edom understanding the flesh, or men in the blood of sin, who are subjected to Christ, when they are converted and the flesh is subdued to the Spirit. And Israel shall do valiantly,] Heb. valiantness, called. be prospered in substance, meaning that they shall be enriched by the spoils of the enemies, for the Hebrew word signifieth as well riches, as valour; in the like phrase David speaketh Psal. 60. 14. Mystically, the Spiritual shall prosper and prevail every where. Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the City.] This by R. Solomon is expounded of Christ, as Vers. 19. R. Solom. if he had said, yet there shall be another ruler. Cazkuni referreth it to Joab, of whom it is said, that he remained in Edom six moneths, until he had cut off every male in Edom. Lyranus and Tostatus understand Christ 1 King. 11. 15, 16. Lyranus. Tostatus. Origen. Hugo Cardin. Ferus. subduing the City of Rome, the mistress of the world to the gospel in Constantines time, and some will have Constantine understood by him, that should have dominion. Origen by the City understandeth the world, Hugo Cardinalis, the Synagogue of the Jews, and some Hebrews by the dominatour here understand Solomon. Ferus, the second coming of Christ to judgement, or Christ at his second coming, when every one shall be subdued, and perish; that was not before taken by being converted. I cannot dislike that of Cazkuni touching Joab Davids Captain, in whom this was fulfilled according to the letter, and in Christs second coming, shall be according to the Mystery, as Ferus. For Solomon made no wars, and therefore it cannot be understood of him. And Constantine rose not out of Jacob. And of Christ at his first coming it was fully spoken before, vers. 17, 18. And when he looked upon Amalek, he took up this parable and said, Amalek Vers. 20. was the first of the Nations, but his end shall be, he shall perish for ever.] The Amalekites were not far from Edom, on the South of Caanan, and therefore Numb. 13. 20. from this high mountain he might well look upon their Country also; they came as some think of Amalek the son of Eliphaz, the son of Esau. Gen. 36. 12. But before this we red of Amalekites in the dayes of Abraham, smitten Gen. 14. 7. by Chedarlaomer, and therefore this cannot so well hold; see before Exod. 17. 8. Amalek and his race, that came of Esau, most probably were called by one general name Idumeans, as all the rest of his posterity. The first of the Nations Amalek is called, because he first of all others fought Exod. 17. 8. called. Par. R. Solomon. R. Abenez. against Israel, and therefore the called. hath it, Amalek was the beginning of the wars of Israel; and this is followed by R. Solomon R. Abenezra and other Hebrewes. And Tostatus likewise, Lyranus, Rupertus, &c Also he might be called the first, because chief in valour; wherefore Amalek should be utterly destroyed, see before Exod. 17 so that here the same thing is onely uttered prophetically again, and he was destroyed by Saul, and by David, and afterwards Haman the Agagite, as he is called, 1 Sam. 15. 30. Hester 3. 1. and therefore most probably coming of the Amalekite Kings, with his children were destroyed by Mordecai and the Jews. For his latter end] the Sept. hath, his seed, or posterity, as the word may also be rendered. Note that such as are chief in sin, as Amalek was, and so the first fruits as it were of the devil, shall be most severely destroyed; so Jericho, the Jos. 6. Jer. 2. 3. Jam. 1. 18. Rickelius. first city of the Canaanites, as the most forward in piety; the first fruits of God shall be most graciously dealt withal. Amalek, saith Rickelius, is a licker of the people, and figureth out the covetous, whose riches wickedly gathered shall at once at the last perish for ever. Origen and Origen. Philo apply this much after the same manner, but erroneously going upon Amalek, the son of Eliphaz, of Esau, allegorizing upon the senames, and certain places also by their names. And he looked on the Kenites, and took up his parable, saying, strong is thy Vers. 21. dwelling place, &c.] The Kenites, as it seemeth, dwelled near the Amalekites, for when Saul went to destroy Amalek, he sent to warn the Kenites to go 1 Sam. 15. 6. from amongst them, as with whom the Israelites were always at peace. They were the countrymen of Jethro, Moses father in law, the Kenites which came of whom dwelled afterward with Judah, judge. 1. 16. for Jethro is there called a Keuite, and amongst the men of Judah, they Targum Jonathan. called. Par. are again mentioned. 1 Chron. Chapter. 2. Verse 55. thus the Targum Jonathan by the Kenites understandeth Jethro his posterity. But the Chaldee the Kenites, mentioned Gen. 15. 19. calling them Salmeans. Of the Kenites Jethro his posterity it is again spoken, judge. 4. 11. and of the Rechabites so much commended, Jer. 35. who are noted to be Kenites 1 Chron. 2. 55. I think with the chaldee, that the Kenites of those parts are meant, and not those coming of Jethro, for he and his were now most probably with the people of Israel; see Numb. 10. 25. so that Balaam could not be said to have looked upon the Kenites, as a people by themselves, to set forth these. It may be, that Jethro was originally of that Nation, although his habitation was amongst the Midianites, and coming into league with Israel, whose Religion it is likely, he and his embraced, for his sake the Kenites doing all likewise were used as confederates, and dwelled safely till the Babylonish captivity, when togetherwith Israel they were carried away, which is meant in this saying. Strong is thy dwelling, and thou puttest thy nest in a rock, wherein the name Kenite is alluded to, sith Ken signifieth a nest. nevertheless the Kenite shall be wasterd, till Ashur shall carry thee away Vers. 22. captive, Hebr. nevertheless Cain shall be wasted.] Which word is used happily, because they came of one Cain, so Junius. Calvin by the Kenites understandeth the Midianites, and not Jethro his posterity, his Iunius. Calvin. house being yet but small, and the Midianites, he thinketh were called Kenites synecdochically, from Jethro his family properly so called, which was a part of them. Cajetan by the Kenites understandeth the Amalekites, who he saith, are Cajetan. Rupertus. Sept. {αβγδ}. also called Cain, because as he rose up against Abel, so these against Israel, Rupertus for Cain hath Cham, the Septuagint for, thou hast thy nest in a rock, hath it, Although Beor were to him a nest of subtlety. The vulgar latin, Although thou puttest thy nest in a rock, and hast been chosen of the stock of Cin, how long canst thou remain? for Ashur shall take thee. The place is so obscure, that expositors almost know not, what construction literally to make of it; and therefore Origen and Rabanus Origen. Hom. will have it understood mystically onely, of crafty worldly minded men, who think to settle themselves so surely, as never to be removed; or who, if they be converted to Christ, are built upon a rock, but if the Assyrians lead them away, that is, they bee corrupted with heresy, they shall perish by Devils set forth by Assyrians. But these things do so ill hang together, and are so far fetched; that it is better neglecting them to cleave to the literal sense, by the Kenites understanding, as before a people near the Amalekites, who although they had peace with Israel, and other Nations near them, as we may see Judges, 4. 17. 1 Samuel, 15, 6. and so built them a nest, as it were in a rock; not perishing, when other Canaanitish Nations were destroyed; yet when the Assyrian should come, they should bee wasted, the best of them; that is, the posterity of Jethro, who sincerely embraced the true Religion, being preserved to bee brought back again to their old habitations together with the Jews, as is noted, 1 Chronicles, 3. 55. and intimated, Jeremiah, 35. where the Rechabites, that were Kenites, are so much commended and comforted with promises of continuing always. Calvin saith, that the Midianites are meant by these Kenites, who Calvin. when they were smitten by Gideon, this prophesy was fulfilled; nevertheless, the Kenite shall be wasted; and for the next words, he rendereth them, How long shall Ashur carry thee captive? Interrogatively, referring it to Israel, to whom he saith Balaam here turned his speech, showing the miseries that should bee mixed with their felicity before spoken of; and in that he saith, how long he intimateeth, that this captivity should bee for a long time as it was indeed, even for threescore and ten yeares. But how the Midianites could bee said to have a sure habitation, I cannot see, for so much as they were destroyed, Chapter 31. The words in Hebrew are, Because if Cain shall bee for a wasting, or the Kenites for destruction, how long shall Ashur carry thee captive? The meaning whereof seemeth to me to bee this, if thy nest, set forth by the word {αβγδ} bee destroyed, that is, thy habitation, as it shall bee one day by the Assyrians, how long shall thy captivity then be? that is, it shall be very long. For why it should be referred to Israel, which is here last spoken, I can see no reason, but onely to the Kenites, of whom is this prophesy. And hereof may this moral bee made, that there is no estate in this world so firmly grounded, but it is subject to alteration, and shall bee altered to worse in time, that we may seek stability onely in heaven. And he took up his parable, and said, alas, who shall live when God doth Vers. 23. this?] And ships shall come from the cost of Chittim, and afflict Ashur, and Eber, and he also shall perish for ever.] Here first Balaam lamenteth the miseries Vers. 24. of these times foreseen, as if he had said, who shall escape destruction, when these things following shall be fulfilled, both Ashur, that ruled over others being subdued, and the Hebrewes also, that came Gen. 10. 22: of Eber, touching whom so much happiness hath been hitherto spoken, and all this by ships coming from Chittim, now Chittim was one of the sons of Javan, the son of Japhet, Genesis 10. 4. and of him came the Cylicians, Macedonians, Cyprians and Italians, as Josephus saith; so that both the Empires of the Greekes, in Alexander joseph. antiq. lib. 4. cap. 22. the Macedonian, and his successors, and of the romans in Italy, may well bee understood by the ships of Chittim here, the first of which subdued the Assyrians Empire devolved to the Persian, and the other; that is, the roman, destroyed jerusalem: and these things being done, he saith that he who made this waste, shall perish also for ever, that is, the romans through divisions and civill warres amongst themselves, as wee know, that this Empire hath been long since wasted and brought down hereby. The vulgar latin, for Chittim, hath Italy; the Targum Hieros. the Province of Italy and the romans; the chaldee Rome. But Malvenda hath rightly noted, that the Cyprians, Cylicians and Macedonians, were so called Chitheans, see Daniel 11. 30. where the ships of Chittim are again spoken of the Greekes, and the Selucidae troubling both the Assyrians, and Hebrewes being meant hereby. And Balaam rose up, and went and returned to his place, and Balak went Vers. 25. his way.] It may seem, Numbers 31. 8. where Balaam is said, to have been slain amongst the Midianites, that he never went home again: But Cazkuni saith, that he went home, and when he heard of the the plague brought upon Israel by his counsel, he returned to Midian Cazkuni. to receive a reward promised him for his counsel, and there was slain with them. Or it may bee said, that he went with a purpose to return, but was stayed amongst the Midianites, desirous of him for their safeguard, as was touched before, Chapter 22. 5. but I think now, that the first is rather to bee preferred. For Balaks return, or going his way; it was as Tostatus hath it, to the mount Peor, from which he had gone to Tostatus. the borders of his kingdom to accompany Balaam, for the counsel which he finally gave him, and coming from thence again to Peor; or as Comestor hath it, from the borders of Midian, he presently put that wicked counsel in execution. CHAP. XXV. ANd Israel abode in Shittim, and the people began to commit whoredom Vers. 1. with the daughters of Moab.] Of Shittim see before, chap. 22. 1. and of the time of their abode here, even until that Joshuah lead them from thence over Jordan to Gilgal after the death of Moses; whereupon it is, that the Prophet saith, Remember what Balak did to you, and what Balaam Mich. 6. 5. answered, from Shittim to Gilgal. And now the cursed counsel of Balaam was put in practise and took effect to the destruction of 24000. even Deut. 4. 3. 4. all, that sinned with the daughters of Moab and Midian, who must also be understood, as we may see, v. 6. but the far greater part sinned not, and so were preserved alive. And they called the people to the sacrifices of their gods, and they did eat and bow Vers. 2. down to their gods.] Of their manner of inviting them, see before in the counsel of Balaam, chap. 24. 14. These gods, with whom they sinned by the means of Moabs, and Midians daughters, were Baalpeor, as is expressed, v. 5. Psalm. 106. 28. they joined themselves unto Baalpeor and ate the offerings of the dead, that is, of dead and dumb idols. Here a dispute is made by some, whether they worshipped their idols, as thinking them gods, some holding, that they did, and some that they did not, but onely to please the women with whom they consorted, which is the most probable, as August. saith, in Augustine. 1 King. 11. Joseph. antiqu. lib. 4. c. 6. speaking of the idolatry of Solomon, although Josephus saith, that they suffered themselves to be persuaded by the women, with whom they had their pleasure, that there were many gods, and that there was nothing which for their sakes they were not ready to do against the laws of God. And Israel joined himself to Baalpeor, &c.] The called. to them, that served Vers. 3. Baalpeor. In the vulg. latin, Israel was initiated to Baalpeor. It was an idol, that had a name common to others; Baal, lord, but for distinction, peor is added hereunto, because his chief place where he was served, was mount peor. The Baals of the heathen, after whom the Israelites also were sometime carried, were called by the Prophets sometimes Besheth, shane, as Hos. 9. 10. Jer. 11. 13. and Jerub-baal so called for beating down Baals altar is called Jerub-besheth, 2 Sam. 11. 21. and Eshbaal 1 Chron. 8. 33. Eshbosheth, 2 Sam. 2. 10. and Merib-baal. 1 Chron. 8. 34. Mephibosheth, 2 Sam. ●▪ 10. for it was indeed the shane of any people, and much more of the people of God, that they should serve such filthy idols. This Baalpeor is thought by most to have been the idol Priapus, because peor signifieth opening, for that all manner of filthiness was there committed before that idol, the secret parts being opened for this purpose without all shane. Ainsworth. 1 King. 18. 22 Ainsworth saith, either it might have the name of peor from opening the mouth in prophesying, because Baal is said to have had his Prophets, as the idol of the Babylonians was called Nebo from prophesying. And the Lord said to Moses, take all the heads of the people, and hang them up Vers. 4. before the Lord against the sun, &c. As the words here sound, by heads the rulers of the people being understood, it is commonly held, that Moses was charged to hang them up, because through their negligence the people under their command, had committed this foul sin, a document being drawn herefrom, that the sins of the people are the sins of their governours, when they labour not to keep them from doing evil; thus Origen, Rabanus. August, Origen, Augustine, Rabanus, Rupertus, Comestor, Hugo, Glossa, Lyranus, Calvin, Ainsworth, &c. But R. Solomon cited by Lyranus, and Cajetan, Oleaster, Tostatus and Procopius, &c. say that the meaning is, Moses should take the heads; that is, the Princes of the people, and use their help to hang up the people, that had sinned: So the chaldee, Take all the Princes of the people, and judge, and hang up every one that shall be found guilty. called Par. Of these two Expositions the first and most common is to be preferred, because the rest of the people, that sinned, are appointed to be slain, v. 5. it being a thing of too great labour to hang them up all, they being 24000. And they, whose help Moses used in doing this execution, vers. 5. are not called heads, but the word being varied, judges. It is to be thought then, as Calvin hath it, that the heads or rulers, which had sinned by fornication and idolatry should be hanged up, and the common people slain with the sword, as when they had sinned with the calf, Exod. 32. to do which last execution the Judges were spoken to, every one in his jurisdiction. Or it may be, that the help of the Judges was used to slay both the heads and the people▪ and then the heads which were other inferior governours, who were guilty of the same sin, were to be hanged up for the more terror, that they who were above others in place, might be made more eminent examples of Gods judgement. The Judges who were not tainted with Numb. 11. this sin, most probably were those 70. joined with Moses to judge the people, who were in place and authority above all other heads and Princes, that were by Jethro his counsel made Captains over thousands, hundreds Exod. 18. and fifties, and how prove these were to wickedness, as well as the people, may be seen before in the conspiracy of Chorah, and after in Numb. 16. this chapter, vers. 14. in Zimri: whereas it is said, hang them up before the Lord against the sun. Cajetan will have it understood in detestation of Cajeian. Baalpeor, which he saith, was the sun, worshipped by them as a god, in this idol, and that he had this name from opening, because the sun openeth the day and the year. But what the more general opinion is touching this idol, hath been said before, and therefore this was nothing else, but openly to hang them up to their greater ignominy, who were not ashamed to commit so fowle a sin. This example of judgement against fornicators is most remarkable, both for the gross idolatry, that they were drawn unto by their filthy lusts, and the punishment following, wherefore Saint Paul remembreth it, hereby to dissuade from this abominable sin. For the difference in the number judged here 24000. vers. 9. 1 Cor. 10. 8. there 23000. see the reconciliation there. Happily the people, that perished onely are reckoned by Saint Paul, and not the heads who might be one thousand. And behold, one of the children of Israel brought a Midianitish woman to his Vers. 6. brethren in the sight of Moses, and of the congregation, who were weeping at the door of the Tabernacle.] This was Zimri, as is expressed, vers. 14. Of whom Josephus saith, that when Moses took order for the cutting off of those that had sinned, came openly, bringing with him a Midianitish woman, joseph. antiq. lib. 4. c. 6. and expostulated with Moses for using such severity at his own pleasure, saying, that there was no reason why they should be thus debarred from all pleasure and liberty, yea, it was worse then the Egyptian servitude, and that Moses under the pretext of religion exercised tyranny, and therefore was worthy himself rather to be punished. Then he added, that he having taken a Midianitish woman to wife, thought it not good to conceal it, as being a thing wherein he had done no more, then he might; for which cause he would now openly carry her to his tent, and so went his way. And Moses being out of his great meekness silent at all this, lest if that he had contended with him, new stirs might have risen, Phinees followed them out of zeal into the tent, and there finding him in the embraces of his mistress, thrust them both through with his javelin. Howsoever, this man shewed himself most impudent and graceless, when Moses and others were weeping and grieving, and humbling themselves before God at his sanctuary for the abomination, in that he now came openly with his strumpet amongst all the tents of his brethren up to the Tabernacle so contemptuously professing, as it were the sin now adjudged to so fore a punishment to be no sin, but a lawful thing; for all this is implied in this relation here, and therefore he was worthily pursued by Phinees, and destroyed in his sin. The Septuagint in a different manner render these words, there was a man of the sons of Israel that brought his brother to a Midianitish woman; but this is certainly a corruption, and maketh the relation more obscure. Let such as go after whores and pleasure, when others mourn and pray because of these sins, consider this example and be ashamed, and tremble. And when Phinees, the son of Eleazar, the son of Aaron saw it, he rose up Vers. 7. from the congregation and took a javelin in his hand, &c.] It is generally held, that Phinees did this by an instinct of the Spirit extraordinarily moving him as Moses killed the Egyptian, that wronged the Hebrew, and therefore his fact is not to be imitated by others, that are private persons. Or it may be thought, that Moses having given command to the Judges, vers. 5. to slay such wicked men, they delaying to do it for fear of their great multitude, because they could not prevail with the people under them to put their hands to this work, Phinees first thrust himself into the danger by doing execution upon this impudent and contemptuous Prince and his strumpet, whereby, as Josephus saith, many other young and lusty men Joseph. lib. 4. antiq. c. 6. Vers. 8. were encouraged and went out and slay many more. The place in which he slay him said to be his tent, is {αβγδ}, in the vulgar latin, Lupanar, by Vatablus rendered fornicem& tentorium; and the Sept. {αβγδ}, a furnace; it is properly a hollowed place like a furnace made purposely to commit such wickedness in, so that the height of wickedness seemed to be in this Prince, for that he had provided a stews, wherein to take the pleasure of his filthy lust, in despite of God and man, for the word {αβγδ} is commonly put for a tent or tabernacle. Here Phinees thrusting them both through the belly with his javelin, as they were exercising their wicked lust, took a fit revenge upon them in those parts, wherewith they sinned; and to express this in the vulgar latin it is, he struck them both through in their genitals: the Hebrew word is {αβγδ}, alluding to the word {αβγδ} before used to set forth the stews, and signifieth the belly. and so the plague was stayed.] We red of no plague before, but hereby is intimated, that God sent a plague amongst the people for these abominations, for which it is likely, that Moses and all the godly people assembled themselves to the door of the tabernacle, and wept and prayed there before the Lord to avert this judgement, and to convert them that sinned herein from their wickedness, at what time the Lord gave order, as ver. 4. for the hanging of the heads up, and to slay all the Delinquents besides, as vers. 5. that his fierce anger might be turned away, as it is there said, intimating that wrath was gone out already, as was said in a like case before, Chap. 16. 46. although it be no where here expressed. But before that execution could be done, or whilst for fear it was delayed, Zimri coming so impudently with his strumpet, Phinees carried with divine zeal did this noble act upon him and her, and so the plague was stayed; and others moved by his example took courage, as Josephus hath it, and executed many others; whereupon the Lord made an end of striking by his plague, 23000 haply being destroyed hereby, and 1000 by the sword and spear; and thus also a reconciliation may be made betwixt the number here spoken of, vers. 9. viz. 24000, and the number of 23000, 1 Cor. 10. 8. And Joseph. lib. 4. Antiq. c. 6. thus Josephus saith, by the plague sent amongst them, and by the hands of men, that did the execution, there fell the same day 24000. If it be said, it is improbable, that there was any plague sent of God, but onely his commanding of such execution to be done, when it was performed, is here called the plague, as the word is used 1 Sam. 7. 14. I answer, both this saying, so the plague was stayed, being the same that was used Chap. 16. 48. when there had certainly been a plague destroying them, and the words before in vers. 4. that the fierce anger of the Lord may be turned away, evince the contrary, and David speaking of this saith, a plague broke in amongst Psal. 106. 29. them. Wherefore although such execution was commanded, it is most probable, that it was never done, but only by Gods hand, who having begun to strike, when he gave that charge, seeing the execution delayed, proceeded, till Phinees had expressed so great zeal for God, and haply many more being lead by his example, all that remained, being thus cut off, and so the congregation delivered from this grievous judgement, in regard of which they were all in danger, as the whole host of Israel afterwards for the sin of one Achan, Jos. 7. And the Lord said Moses, Phinees the son of Eleazar, &c. hath turned away Vers. 10, 11. my wrath, &c.] After the valiant fact of Phinees, here followeth his commendation and reward, God saith, that he by this his zeal had turned away his wrath from the children of Israel, and therefore he did give to him a covenant of peace, that is, of an everlasting Priesthood, affirming, Vers. 12, 13. that he had made an atonement for the people. Before the Lord commanded the heads to be hanged up, that his wrath might be turned away, vers. 4. now it seemeth that Moses and the Judges had not done this, but Phinees took revenge upon one, therefore hereupon it is said, Phinees hath now turned away my wrath by his zeal for me: for when he had done this, the plague ceased, which would otherwise for want of execution done upon the offenders, have still wasted the people, even that had not sinned in like manner. Now the Lord commendeth Phinees thus, because haply he might otherwise have been censured by many, as doing that, which belonged not to him, being no magistrate, but a private person: whereas it is said, vers. 11. whilst he was zealous for my sake, Hebr. it is, whilst he was zealous with my zeal or jealousy; implying both the cause, and that the Spirit, whereby he was moved, was from God. Hereby it appeareth, how greatly God is pleased with zeal when it is a good zeal, and not without knowledge; as the zeal of the Jews is called, Rom. 10. 2. and this is, when it ariseth from the love of God, and an hatred of sin, and is directed according to his will; and how abominable the want of this zeal is, see Rev. 3. 17. For the promise of the Priesthood for ever made hereupon to Phinees, the Targum Jonathan thus paraphraseth; Behold I decree him my covenant Targum Jonathan. of peace, and I will make him the messenger of my covenant, and he shall live for ever to preach the Gospel of redemption in the end of dayes. Whereby he seemeth to hold, that Phinees in his own person should live ever; and Pet. Damianus following this, saith, that Elias was Phinees, having then lived P. Damianus. 620 years according to Beda, when he was carried up in a fiery chariot to heaven, living ever since in an earthly paradise, from whence he shall come at the end of the world to preach against antichrist; and for proof of Phinees his yet living till Davids time, he allegeth 1 Chron. 1. 9, 20. where Phinees is said to have been over the Korites, and Jerom he saith, is for the same opinion, in quaest. hebr. But this is an absurd tenet, seeing divers other high priests have been since Phinees; and the meaning is nothing else but that in his family the high Priesthood should continue always, as long that priesthood stood, and that he in his own person should serve in that office many years, his life being prolonged to a very great age, and that he lived very long appeareth judge. 20. 28. where after the death of all the Judges he is spoken of, as ministering still before the Ark. Now that the promise was not made to him of his own living always to enjoy this honour, appeareth, because it is said, to him and his seed after him. If this shall be thought to be no singular favour, because he being the eldest son of Eleazar, the eldest son of Aaron should have come to this dignity by course, although he had not shewed this great zeal, Calvin answereth Calvin. well, that first he might have dyed before his father, and so never have come to it, or he might have been childless, and so it could not have remained in his seed, or he and they after him might have had it without credit, in regard of all which he is by this promise secured. And whereas otherwise he and his might have attained to it by course, now it was given him, as a reward of his zeal, which was more dignity, as the promise made to Abraham, that in his seed all nations should be blessed, when he had obeied God in sacrificing his son Isaac was but the same that was before made unto him, but then it was made as a reward of his rare obedience to his greater comfort; yet both that to him, and this to Phinees was made out of Gods free grace, and not for the merit of either of them. Note, who is most worthy and ought above all others to be preferred to dignity in the Church, even he that is of most zeal for God, as Phinees. The covenant of peace as it is here said to be given to Phinees, so it is said to be given to Levi, Mal. 2. 5. and the covenant of peace is Gods everlasting covenant, as firm, sure, and abiding covenant, the breaking of which he shall never fear, as Tostatus hath it: moreover under the word peace, Tostatus. prosperity and all happiness is included, as Ezech. 34. 25. chap. 37. 26. He had made peace by his zealous act betwixt God and his people, and therefore the covenant of peace is given to him, as is shewed in the next words, he was zealous for his God, and made an atonement for his people. And herein he was a figure of Christ, who maketh atonement for our sins and continueth high priest for ever. David in celebrating the praise of this Psal. 106. 30, 31. worthy man saith, it was counted to him for righteousness to generation and to generation for ever. If it shall seem, that this covenant was not kept, because Eli who came of Ithamar, and his son Abiathar after him had that office, but was put from the high priesthood by Solomon, and Sadok was set up 1 King. 2. 27, 35. again; It is easily answered, if there were any intermission of the high Priesthood in his family for the ill deserts of some, that came of him, yet for as much as it soon returned again, the covenant held inviolably; of Phinees his successors, see 1 Chron. 6. 4, 5, &c. the posterity of Ithamar not being mentioned. Note, in that he is said to have made an atonement by cutting off the wicked, that the destroying of the wicked by such as God giveth the sword unto, is as a propitiatory sacrifice for all the people, with whom God is offended otherwise, even for the sin of one, as we may see in the case of Achan; so David afterwards pacified Gods anger by cutting off the wicked 2 Sam. 21. posterity of Saul. Wherefore let Magistrates not spare capital offenders, but root them out likewise, as they would show themselves true parents of the country, and to desire the preservation thereof. Here is set down the name of the man slain by Phinees, and vers. 15. the Vers. 14. name of the woman; he was Zimri a Prince of a chief house in Simeon; and she Cozbi, the daughter of Zur, head over a people in Midian. This is set down, that the zeal and valour of Phinees might appear the more, in that he feared not a man and woman of so high rank for their wickedness, which could not be without peril of his life. Zimri signifieth cutting off, and palu, which is said to be his fathers name, treading under; and he had an end answerable, he was cut off and trodden under foot, as it were, as an unprofitable branch. The tribe of Simeon of which he was, as is most probable, perished in a great part with him, they being like prince, like people: for being mustered soon after this, Chap. 26. 14. they are found to be but 22200, whereas Numb. 1. 22. they were 59300. Cozbi signifieth lying, or falsehood; and Zur, a rock, and her father Zur is afis afterwards said to be one of the five Kings of Midian. Thus Ainsworth, Chap. 31. 8. Ainsworth. who addeth out of Sol. Jarchi, that there were five fathers houses in Midian, and he was head of one of them, or King, Gen. 25. 4. And he maketh Cozbi this harlot a figure of Antichrist: for, as she dissemblingly alured Zimri to fornication with her; so doth Antichrist the Kings of the earth by false and lying miracles and pretexts, and as she was the daughter of Zur a Midianite, one of the degenerated posterity of Abraham, so Antichrist sprung from the rock Christ, and his people sometime having built upon him by a true faith maintaining, but since degenerated to most gross errors; and as the fornicating of such apostatising Israelites brought a great plague upon Israel, when Zimri, a Prince of theirs, brought Cozbi openly to his brethren; so God hath sent many plagues upon Christians, since that their Princes being bewitched with Antichrists wil●ss, have brought that strumpet to their people by their laws, enforcing them to fornicate with her. Lastly, as the end of Zimri and Cosbi both was, they were cut off, as execrable, and then the plague ceased; so Antichrist, and the Princes adhering to him, shall be destroyed, and then we shall be delivered from the plagues of civil wars amongst ourselves, and of the mahometans sword, by which a great part of Christendom hath been wasted already, and more is endangered. To this effect he, but not so largely and punctually. Rabanus giveth other significations of these names, Rabanus, and maketh another allegory hereupon; but I rest upon this as the best. And the Lord said, vex ye the Midianites and smite them, for they vex you Vers. 16. with their wil●ss, &c.] The Sept. War ye against the Midianites; for thus a people is vexed or distressed, as the Hebrew word signifieth. After judgement executed upon the Israelites, God would have the Midianites, the cause of their sinning, destroyed also, that they might have no cause of rejoicing over them for the effect, that this their plot took. But why must they war against the Midianites, and not against the Moabites, who may seem to have been the chief in contriving this mischief? Calvin yieldeth no reason of this, but the good pleasure of God, Calvin. who deferreth the punishment of some sinners, and taketh revenge immediately upon others, and laboureth rather in resolving another quaere, how this taking of revenge standeth with that interdiction, avenge not yourselves; answering that this was no unlawful revenge-taking, because they were appointed unto it by God, to whom vengeance belongeth, and he may make such the executioners of his will, as he pleaseth. But there is a probable reason rendered by others, why the Midianites must now be smitten and not the Moabites, because they propounded the greatest temptation to the Israelites, not sparing a Kings daughter, but prostituting her, against the nature of all men, that are of an high rank, who cannot endure, but take it most heinously, that any of their daughters should be made whores, as being a great blot to their families, and this reason is here intimated, in that this is said to have been one of their wil●ss to deceive the Israelites, vers. 18. in the matter of Cosbi a daughter of a Prince of Vers. 18. Midian their sister. So that it is likely, that by her, a Prince in Israel being seduced, many more in Israel fell, and that by all those prostituted daughters of Moab. Again, Balaam was amongst the Midianites, who was most worthy to perish for his most wicked counsel, and was slain in this war, Chap. 31. 8. whereby it seemeth, that the Midianites chiefly were addicted to that wizard, and put his instructions most in practise. And hereunto we may add, that Moab was spared for this time for Lots sake, of whom the Moabites came, for which cause God had already given a charge not to war against them, Deut. 2. 9. but there was no such charge given touching the Midianites, so that they were as other enemies. Lastly, the Lord meant from a woman of Moab, viz. Ruth afterwards to raise up David, of whom Christ came, and therefore he would have them yet spared, being in the mean season punished by being debarred from entering into the congregation until the tenth generation, as a most impure Deut. 23 3. people for this their filthy act; and in Davids time, they also were smitten and destroyed, when Ruth had been before taken from amongst them. The 2 Sam. 8. 2. warring against the Midianites here commanded was not put in execution, till Chap. 31. betwixt which and this the people are first by the Lord appointed to be mustered, Chap. 26. then finding the number of every tribe, it is shewed, that daughters should inherit, where there were no sons, Chap. 27. Thirdly, least the people being now about to enter into the land of Canaan should think it unnecessary there to observe the laws of Sacrificing, because they were not kept now for many years in the wilderness, since the giving of them, these laws are renewed, Chap. 28. and 29. and the decrees touching vows are set forth, Chap. 30. and then it proceeded to the Midianitish war. Tostatus saith here, it is to be wondered at, that when Tostatus. the Israiletes were weakened by the fall of so many thousands, and thereby the Moabites and Midianites might conceive that God was now angry with them, and would not protect them, yet they did not first set upon them by battle, but he resolveth that God struck a terror into them, that they Gen. 34. durst not, as sometime into the people about Shechem, that none durst meddle with Jacob, when his sons had so cruelly destroyed that City, and the prophesies of Balaam speaking so magnifically of them, were doubtless, a great means to deter them from any such attempts. CHAP. XXVI. IN this Chapter, the plague being now past, of which Chap. 25. 9. that it might appear to be true which the Lord had threatened, Numb. 14. that none of the mutinous people from twenty years old and upward should live to enter into the land of Canaan, nigh which entrance they now were, except Caleb and Joshuah, the Lord commandeth them to be numbered the fourth year after their coming out of Egypt, as we may see Vers. 64, 65. where it is said, that none of them, that were before numbered, were numbered at this time, because they were every one dead in the wilderness, as the Lord had threatened. Twice before this the people were numbered. 1. That money might be levied of them by the poll, for use of the Sanctuary, Exod. 30. 12. and Chap. 38 25. 2. That they might be placed and march in order under their several standards and Captains. 3. That it might appear to be true, which was before threatened, as hath been already said. Sol. Jarchi saith, that they were at the first delivered Sol. Jarchi by tale unto Moses, when God had brought them out of Egypt, and now the death of Moses being at hand, to Joshuah, who was to succeed him likewise. The numbering of them at every time shewed the singular care of God over his people, even as of a shepherd over his flock, amongst which wolves have been, when after this they number the sheep, and the care that the Prince should have of them all; so Ferus, who also observeth Ferus. another end of numbering them here, viz. that we may see, that God hath no need of any people, which are now his people; for when the old people of Israel were all dead and gone, God yet wanted not a people, for there were almost as many now, notwithstanding the destruction of so many thousands, and God is able of stones to raise up children to Abraham. Luk. 3. Lastly, they were numbered now, that a more apt division of the land might be made, more to the more, and less to the fewer, as verse 53. For hese words, after the plague, Vers. 1. the Vulg. Latin hath it, postquam Vers. 1. noxiorum sanguis effusus est, which is expounded, not onely of the plague, Chap. 25. but of all other destructions made since their murmuring at Kadesh Barnea, viz. for Corah his conspiracy, Chap. 16. for their murmuring, Chap. 21. when Serpents were sent, and Chap. 25. for their fornication and Idolatry. In this numbering first the sons of Reuben are numbered, and found to Vers. 7. be 43730. at the former numbering, Chap. 1. 21. they were 46500, so that they were diminished almost 3000. and it is noted, that of Reuben came Dathan and Abiram, the conspirators, whereby we may see the cause of Vers. 9. their decrease, this remaining upon them, as a note of their rebellion in some of their Tribe. Yet it is noted, that the sons of Corah dyed not, of the reason whereof see before, Chap. 16. 32. who the sons of Chorah were is shewed, Exod. 6. 24. Assir, Elkanah, and Abiasaph, and their Genealogy is reckoned, Chron. 22. 38. and they were appointed by David to be singers in the house of God, Verses 31, 32. and many psalms are entitled to them, as Psal. 42. 44, 45. &c. to Psalm 49. so that they were men of great note, and of Chorah came Heman, 1 Chron. 6. 33. 37. who is called the Kings seer, and is said to have prophesied, 1 Chron. 25. 4, 5. And Samuel, for he was the son of Elkanah, who came of Chorah, and H●man of him, 1 Chron. 6. 33, 34, 35. &c. Of the diminution of the Vers. 14. Simeonites from 59300. to 22000. it hath been spoken, Chap. 26. 14. the wickedness of which Tribe appeared in Zimri a chief Prince amongst them. There is one family more of this Tribe, viz. of Obad. Exod. 6. 16. which is here omitted, because it is likely, that it was wholly extinct by this time. And it is to be noted, that in the blessing of Moses upon the Ainsworth. Tribes, this Tribe is altogether omitted, so indignly was their sinning before mentioned, Chap. 25. taken above the sinning of all others at any time hitherto. The names of the Fathers of these families here differ from those Exod. 6. 15. for there is Jamuel, here Namuel, and Jachin is called Jarib, 1 Chron. 4. 24. Zerah is called Zohar, Exod. 6. 15. and the like may be observed touching other names both in this Tribe and others; of which difference the reason may be, that mens names differ much in the pronouncing of them in time, or else one man had two names, and is sometime called by one, and sometimes by another. Next unto Simeon, Gad is numbered, if it be demanded, why Judah is Vers. 15. not next, who was next in birth. I answer, the order of numbering followed here according to the Standards under which each Tribe was before placed, Chap. 2. and by that order Gad must be next, because next to Simeon was Gad under the Standard of Reuben. But why doth he not begin with Judah and those under his Standard before Reuben, as before Chap. 2. but altering that order, which was beginning at the East to proceed to the South, he proceedeth now from the South to the East, for Reuben pitched South? Answer, It is most probable, that he began with these Tribes; first because they had provoked God most, and because he spake last of the plague sent upon them, being therefore every one of them much diminished, whereas Judah and the Tribes adjoined to him were all greatly increased, as which had cleaved more constantly to the Lord. Of the diminution of Reuben see before, and of his wickedness, as also of Simeon and his wickedness, touching Gad their next neighbour, Numb. 1. 25. he had before 45659, but now onely 40500. It is likely therefore that he being near to two wicked Tribes was also tainted by them, and likewise punished. The author of the Patriarks Testament saith, that Gad a son of one of the handmaids hated Joseph most, and sought often to have killed him, because he told his Father, that the sons of his handmaids purloined and wasted his goods, and for this he was punished in his posterity, but the former reason is more probable. Of Judah were 76500, before 74600, Numb. 2. 4. in like manner Issachar Vers. 22. and Zebulun joined to him were increased, the one from 54400, Numb. 2. 6. to 64300, and the other from 57400. to 60500. Here the children of Joseph and Benjamin are numbered, who came of Vers. 28, Rachel, and Joseph, as he had by his father a double portion given him above his brethren, so he hath two Tribes, Manasseh and Ephraim, Manasseh increaseth from 32200, Numb. 2. 21. to 52700, but Ephraim diminished from 40000, Numb. 2. 19. to 32500. and whereas at the former numbering he was placed before Manasseh, although his younger brother, because he was preferred by Jacob in his blessing and had a far greater number, yet now he is set after him, as his place by birth was, because he was not so mighty in people. Of the reason, why Ephraim was thus diminished, when others about him, Manasseh and Benjamin were so greatly increased, I find none speaking, but haply God brought Ephraim down thus, that when afterwards according to Jacobs blessing he should be increased above his brother Manasseh, Gods power might be the more magnified, in that at the first muster he had made him more populous, now less, but afterwards more again, when he was become the head of ten tribes. Benjamin increased from 35400, to 45600. Vers. 41. Vers. 43. Dan had but one family, and yet equal in number almost to Judah, and superior to any other tribe, and he increased from 62700, Numb. 2. 26. to 64400. Asher increased from 45500, Numb. 2. 28. to 53400. Vers. 47. Vers. 50. But Nephtalim the last decreased from 53400, Numb. 2. 30. to 45400. So that here were seven tribes that increased in the wilderness, and 5 that decreased, but the decrease was more then the increase by 1820, for at the former numbering the whole sum was 603550, Numb. 2. 32. at this numbering 601730. From whence we may note, because in Egypt under grievous Vers. 51. affliction they increased exceedingly; but since their deliverance, in forty years they decreased more then they increased, that it is good for the Church and people of God to be afflicted; and in time of freedom herefrom there is great danger of being corrupted, and consequently of being destroyed. For so long as the people were oppressed with hard bondage, they provoked not God by any murmurings, but prayed and cried unto him, and so his blessing was upon them, that they increased incredibly; but so soon as they were delivered, they murmured, committed gross idolatry, and sinned divers ways in such a notorious manner that God cut them off from time to time, so that instead of increasing, they were thus diminished in all the long time of their being in the wilderness. Again, forsomuch as this was in the time that they circumcised not, neither offered sacrifice, except a very few; note, that where the service of God is slenderly performed, souls are not added, but rather diminished in the Church of God, but contrariwise where he is duly served, as afterwards in Canaan they multiplied again, where all rites were duly observed. Unto these the land shall be divided for an inheritance according to the number of names, to the many, the more inheritance, &c.] To the same effect it is spoken Vers. 53. again, Numb. 33. 54. where it is said, the division should be made by their families, according to the number in each family; and the families, if they be reckoned according to the former account, are 57. but in the account made, Gen. 46. they were five more, so that five families were by this time quiter rooted out. Upon this, that the names here numbered from 20 years old and upward only, are to be respected in dividing the land, the rabbis note, that if any others attained to 20 before the conquest Sol. Jarchi. of the land, which was seven years in conquering, yet they were not counted at the division, but only such as were now numbered. And it is said, that the division should be made by lot, the manner, say the Hebrews, was this: Men were appointed to divide the land into parts, according to the number of tribes, and this division being made, they wrote in a book and brought it to Joshua, who cast lots for them before the Lord in Shiloh, both he and all Israel standing before the high Priest, having his garments on, and the breastplate with the Urim and Thummim. Then two Calphi or vessels were set, the one having the names of the tribes, and the other the names of the parts to be divided amongst them; into the one of which he put his hand in and brought forth a tribe, then out of the other a part for that tribe, and so likewise for every one of the tribes. This dividing Prov. 16. 33.& 18. 18: by lot, as it was to avoid contention; so to let every one understand, that the house and land, which he hath, cometh from the Lord, as a lot, and is not to be ascribed to his own getting. The lot, say the rabbis, was the mouth of the Holy Ghost, and that Eleazar the high Priest in casting lots was directed in drawing by the Holy Ghost. From hence whatsoever good men have is called a lot, Act. 26. 18. Col. 1. 12. and likewise the evil befalling any for sin, their lot, Esay 17. 14. Lastly, hereby was shewed, that the inheritance to come is of the only grace of God, seeing this land, the type thereof, which was now to be divided, fell to every one of his free gift, who were numbered, as chosen and appointed by him hereunto, no division being made to any others, and all these were Israelites onely; so Israel only and the elect of Israel, whose names are registered in heaven, shall have an inheritance there, that is, the Church and the Elect herein only, not all indifferently, for all are not Israel, that are of Israel. Rom. 9. 6. By this appointment of the land to be divided, to the more numerous the greater part, to the less the lesser, we may see, that the tribes, which provoked God most by their sins, and so were most diminished, had a double punishment inflicted upon them; one of being consumed and wasted in their number, and another of being confined for ever to a less proportion of ground, howsoever they should multidly afterwards. If it be demanded, how the matter could be so handled in casting lots, that the greater might still fall to the more populous tribe, and the less to the lesser? Some answer, that if a lesser part fell to a greater tribe in the Lorinus lots drawing, an addition was made out of other parts adjoining by the dividers, and if a greater to a lesser tribe, part was by them taken away for others that might have need of it: but if so, then it had not been all distributed by lot. Some therefore say, that the high priest, who drew Hebraei. the lots being guided by the Spirit of God, when he drew any tribes lot, first said, come up such a tribe, and then drew him, and then the lot fit for that tribe, naming it also, and saying, come up such a lot. And this is more probable then the other; yet I cannot subscribe, that he name the tribe or lot before it came up, seeing there was no need thus to do: but God, in whom the whole disposition of a lot is, guided his hands, or the hands of Joshua in drawing, so that an apt lot came up for each tribe, according to his number, as was here provided. Now it is further to be understood, that all the 12 tribes had not the land thus divided amongst them, but nine tribes and an half, for two and an half had their parts on Numb. 32. this side Jordan upon a special occasion allowed by Moses, who did all things by the direction of God. If it be demanded, how contention was avoided by this lottery betwixt family and family, and betwixt house and house, and person and person is the same house and tribe, because the lottery was only for the tribes. Tostatus answereth, it is most probable, although it be not expressed, that Tostatus. lots were cast as between the tribes, so between the families and houses and persons in each tribe; and this may well be construed to be the meaning of the order here set down, vers. 56. By lot shall the possession thereof be Vers. 56. divided between many and few. And these are they, that were numbered of the Levites after their families, Vers. 5. 7. &c.] Although the Levites were to have none inheritance in the land by lot; yet because certain cities were to be set out for them in every tribe, their number is here also taken apart, as it had been before, Numb. 3. 39. They were increased from 22000, to 23000. Of the smallness of this Vers. 62. tribe in comparison of others, and their numbering from a month and upward contrary to the course in the numbering of others, see there. Here is nothing more, but a capitulation, as the manner is, of the things Vers. 63. done in this Chapter, that they might be the better considered, and an observation, how the many thousands now numbered were none of them Ver. 64, 65. numbered before, Numb. 2. for they were all dead, except Caleb and Joshua, so that in all the army there were none but these two and Moses above 60 years old, and therefore fit and able men of body to attempt and to proceed in the conquest of Canaan. CHAP. XXVII. THen came the daughters of Zelophehad, the son of Hepher, the son Vers. 1. of Gilead, the son of Machir, &c. Because in the Chapter before going the males only were numbered, and to them the land of promise is appointed to be divided, these daughters of Zelophehad fearing that they should be excluded from an inheritance there, if they now held their peace, came to Moses and the Elders to depart their fathers lot. Hereupon Ferus Ferus. observeth three things commendable in them: 1. That they were solicitous, lest they should be excluded from the inheritance of God, and from having a part amongst his people. And about this all both men and women ought to be most solicitous, and not to care so much for apparel and ornaments, which women specially do chiefly regard. 2. That they did not go about the tents complaining, but came directly to Moses, the Judge, wherein also he is to be commended, that any even of the meanest might have easy access unto him. 3. In that they speak not tumultuously to him, but modestly and honestly. Ainsworth commendeth in them two Ainsworth. things more; 1. Their honouring of their father deceased, vers. 3, 4. he was not of the company of Corah, and why should the name of our father be done away from among his family? 2. Their faith, whereby they believed, that God would give the land of Canaan to all the seed of Abraham, whereof they were, and that in respect of the future inheritance in heaven, of which Canaan was a type, there was no difference before him betwixt male and female. In their requiring an inheritance in this land then there, was a figure of seeking an inheritance in heaven; and because they were women, and not men, that warred for it, but only looked at the promise of God made to Abraham, we are taught in their example to seek heaven, not of works, but onely of grace, through faith in Gods promises made unto all true believers in Christ Jesus, whatsoever our infirmity and weakness is. By the answer of God Sol. Jarchi noteth, that by faith they Sol. Jarchi. Ferus. Quod virtute non possumus acquirere, humilitate, et oratione quaeramus. saw that, which Moses yet saw not. Ferus, upon their seeking an inheritance, although they could not go to war, but were infirm women, noteth, that herein they are propounded to our imitation, what we cannot attain by virtue, we should seek by prayer and humility; that is, forsomuch as we cannot attain heaven by our own merit, let us humbly sue for it, and seek it of Gods free gift and grace. Mystically by these five daughers of Zelophehad, Rabanus understandeth The mystery. Rabanus. the works coming from the five senses, which shall be rewarded in heaven, although he that did them, had only the shadow in his mouth, as the word Zelophehad signifieth, that is, had onely the dead letter of the law, not understanding the mystical sense thereof. And this he hath out of Origen, who saith, that the gifts and endowments of the mind are as Origen. the male children, to which chiefly the heavenly inheritance belongeth; but he that wanteth these, and yet liveth in simplo obedience to the laws of God, the works done according to which, are as females, shall have a part in that inheritance amongst other people of God. But all these are sulphureous, and indeed vain speculations. The naming of them in particular four times over, here and Numb. 26. 33. Numb. 36. 11. and Jos. 17. 3. sheweth that they were very well esteemed of for wise and godly, and some say, they had been much acquainted with miriae, the sister of Moses. Ainsworth in allegorizing upon these women goeth further, then any Ainsworth. other: for having expounded Zelophehad, the shadow of fear, and his first daughter Machlah infirmity; the second Nognah, wandring; the third Coglah, turning about for ioy; the fourth Milchah, a Queen; the fifth Tirzah, acceptable: He saith, that in these are set forth by what degrees the faithful attain to happiness. 1. We are in the shadow of fear by reason of sin. 2. For this we grieve, as the sick and infirm. 3. We wander out of ourselves for help. 4. By Christ, to whom we come, we are made Kings and Queens. 5. And thus we are all beautiful and well pleasing in the sight of God, Eph. 5. 27. Thus he, but because in other places they are set down in another order, let the Reader judge hereof. For the time of their coming to make this demand, it was when Moses and Eleazar, and the Princes were yet together before the door of the Tabernacle, the number of the children of Israel, amongst whom the land was to be divided, being now brought in a most fit time to speak for the recording of their father also being dead, but living still in them, although he had no son. Whereas they are said to have come, Josephus and Philo say, that the Princes of the Tribe of Manasseh consulted about with Moses for them; joseph. Philo. but if so, either they desired them to speak in their fathers behalf, or after the motion made by the daughters, they seconded it, and talked further with Moses about it. But why do they impeach their father so much, as to say, that he died in his sin. Answ. Because all that died in the wilderness, Vers. 3. died for their sins; they spake this in way of acknowledgement, that God justly cut him off, as well as others in the 38. yeares last past, as he had threatened, Numb. 14. when they murmured at the return of the searchers, but from the infamous sin of Corah they clear him, for which if he had been guilty thereof, they might have justly been excluded from any inheritance in that land, and his name might well have been blotted out of the land of the living, which we may see was counted a most grievous judgement in Israel, by that imprecation, Psalm. 109. 13. But now, sith his sin was but as the sin of all others, whose children had parts, in reason he in his children ought to have a part also. Hugo without reason saith, that his sin was the gathering of sticks upon t●● Sabbath day, Hugo carded. Tostatus. Vatablus. Numb. 15. and Tostatus, that it was his going out contrary to the will of God against the Canaanites, Numb. 14. and Vatablus, that it was his murmuring, when the Serpents were sent. For who told them that he sinned any of these ways? They are then but vain conjectures, and therefore Tostatus forsaking that first of his prefereth, that which I before delivered. He died in his sin, is nothing else, but that he bare, as a million more did, the punishment of his sin by being cut off together with them, from entering into the land of Canaan. He died in his sin then is, he died for his sin, and not as they, that die impenitent, and so perish for ever. The request of these daughters is by Moses brought to the Lord, as the Vers. 5. case of the men in uncleanness at such time as they should eat the Passeover, Numb. 9. 6. where it hath been shewed how Moses consulted with God. The Lord justifieth the demand of these daughters, bidding that Vers. 7, 8. 9, 10, 11. their fathers inheritance or part should be given to them, and hereupon he maketh a law, that the like should be done hereafter, and if a man had no daughter, then his brethren should have his inheritance, otherwise his fathers brethren, and lastly, the nearest of kin unto him. The Talmud Talmud Babyl. Babyl. saith, that the daughters of Zelophehad had besides their fathers inheritance, two other parts, one of their fathers goods, and the other of Hepher his father, because he also came out of Egypt, but here onely their fathers inheritance is appointed unto them. Moreover, whereas it is here determined, in case a man wanteth issue male, his inheritance must go to to his daughters, &c. Maimony in Nachaloth. c. 1. sect. 1. Maimony according to the Hebrew canons further explaineth it thus. If a man hath no son when he death, but there be a sons son, or daughter, or any children of either of them they shall inherit, if no such, then the daughter, or she being dead, her son or daughter, &c. If no such, then his father, if he be dead, the fathers son which is his brother, is next, and then his seed, next his fathers daughter, which is his sister, then her seed, if there be none such, next is the grandfather, then the grandfathers son and his seed, then his daughter and her seed; Lastly, the great grandfather, and the next to him. For the widow of the deceased, and the daughters, when they leave sons, they have these rules. The widow is maintained out of her husbands goods with food, apparel and houseroome, till she hath her dowry, and the daughters have each one so much, as it is thought by the nearest kinsmen that her father would have given her, or the Magistrates give her a tenth part of his goods, and if he leaveth many Maimony. of wives, ch. 18 Sect. 1. daughters, the second hath the tenth part of that which remaineth after the first hath had her part, and so the third the tenth of the remainder, when that is taken out, &c. and the brethren have the rest amongst them. But if the father dying had before signified, that he would not, such a daughter should have any part, then she hath none. And all this seemeth to stand Philo de vita Mosis. with good reason, as Philo reasoneth touching the father inheriting before the son, the brother of the deceased, it is absurd, that the uncle should inherit rather then the father; but because it is ominous and contrary to godly wishes, that the father should come to succeed the son in his inheritance, he is passed over in silence, lest he should seem to gape after gain by the untimely death of his son. And the Lord said to Moses, get thee up into this mount Abarim, and see Vers. 12. the land, &c.] There were many mountains thus called, Numb. 33. 47. but this more particularly is said to be Nebo, Deut. 32. 49. These mountains were called Abarim, because they were by the passages or fords of Jordan, where men passed over into the land of Canaan; for Abarim signifieth Moses Gerund. passages, so Moses Gerundensi: And for this mountain Moses having seen the land of promise, must die for his transgression, at the waters of Meribah, as Aaron had done before. By his ascending to a mount, where he Vers. 13. 14. Ferus. The Mystery. might see Canaan to die, was taught mystically, saith Ferus, that the servants of God in preparing to die lift up their minds to things above, and see to their comfort the promised land now to be possessed, whereas in speaking of his death, it is onely said, Thou shalt be gathered to thy fathers; but nothing terrible is said unto him; he further noteth, that the godly are taken away in much grace and favour, and if it troubleth them, that they must now go from all their friends; here is a comfort against that, they go to their friends, for they are now gathered to their fathers. For the sin of Moses remembered, as the cause see before, chap. 20. 12. Comestor Scholast. Histor. touching Moses his seeing of the land, because it is said, Deut. 34. 1. That he saw all the parts of it far and wide, saith, that God shewed it unto him miraculously, because otherwise he could not see so far; and Tostatus Tostatus. agreeth, that he did miraculously increase the virtue of seeing in him. And Moses said, let the Lord, the God of the spirits of all flesh, set a man Vers. 15, 16 over the Congregation, &c. For the phrase here used before Numb. 16. 22. The godly care of Moses for the good of the people after his disease is hereby wonderfully commended; for he desireth, that a good and able governor may be set over them, which is a thing of great consequence in any Commonwealth, seing the people are ready to follow their Prince to any impiety. And although he had sons, it is to be noted, that he nominateth none to this high office, but referreth himself to God, desiring large, that he would appoint one most fit. A notable example to be imitated by all others, to seek more the welfare of the people after their decease, then of their own children in the office or dignity disposing, which they must leave. And the Lord said to Moses, take thee Joshuah the son of Nun, a man in whom Vers. 18, 19. is the Spirit, and lay thine hands upon him, and set him before Eleazar, &c.] Joshuah or Jesus, a figure of Jesus Christ, is said to be a man, that had the Spirit in him, according to that, Numb. 11. when the Spirit was taken off Moses and given to seventy Elders, wherefore the called. explaineth it, a man, called. Par. which hath the Spirit of prophesy, and Targum Jonathan, the Spirit of prophesy Targum Jonathan. Tostatus. from before the Lord remaineth upon him; Tostatus will have not onely the Spirit of prophesy meant, but also of zeal and courage to rule well, and to go to the wars against the Canaanites, for which there was great need of such an one; upon Joshua having these gifts of the Spirit already must Moses put his hands, that he might have them increased, Deut. 34. 9. and that by this outward sign he might be inaugurated to this Principality, as Aaron had been to the High Priesthood. Numb. 8. 10. And thou shalt put some of thine honour upon him, that all the Congregation of the children of Israel may be obedient. called. thou shalt give of thy brightness, Vers. 20. the Septuagint, of thy glory, and this is by the rabbis expounded of the shining of his face, so R. Solomon and R. Menahem, and others, he gave to Joshuah some of his bright shining, but not all, so that Moses his R. Solom. R. Menahem. face shone, as the Sun, and the face of Joshuah, as the Moon, this outward sign being imparted unto him to make the people the more obedient. But because we no where red of the shining of the face of Joshuah, it is more probable, according to others, that nothing else is meant, but that he should as an instrument of God by putting his hands upon him make him Calvin. Munster. glorious by the gifts and graces of the Spirit, wisdom, zeal, courage, meekness, and care of the good of the people, which gifts Moses had in a greater measure, and that he should set him by him, as together with him the Prince and chief Magistrate of the people, and his successor in the Government. But by thus imparting his gifts to Joshuah, they were not in Moses diminished, as neither before, Chap. 11. when his Spirit was taken off, and put upon the seventy Elders. And it is said, some of thine honour, because although Joshuah also were an excellent Prince, yet none ever was so graced, as Moses, till Christ, the true Jesus typified in Joshuah Deut. 34. 10. came. And he shall stand before Eleazar, the Priest, who shall ask counsel for him by the Urim, &c. the Sept. and they shall ask him the judgement of the things manifested Vers. 21. before the Lord, as if Joshuah by seeing the urim should learn and so declare the will of God in any thing to be done. But, as it is plainly meant, expositors generally agree, that Eleazar the High Priest and his successors afterwards should ask for Joshuah and the Princes, that should succeed him from time to time, and then declare the answer of God. Of the judgement by the Urim in the breastplate of the High Priest, see before Exod. 28. 30. Moses through his great familiarity with the Lord had hitherto consulted with God immediately in any difficult case, going into the most holy place at any time, where the Lord promised to meet him, but now from henceforth God manifested his will by the High Priest Levit. 16. in his garments, not going in at all times into the holy of holies, for that he might not do, but once in the year, but in the Tabernacle, at the door of that most holy place. Whereas it is added, at his word they shall go out and at his word they shall come in, both he and all the children of Israel. Tostatus will have it understood at the word of Joshuah both Eleazar shall go in to Tostatus. inquire, and come out, and all the people shall be ruled by him. But the contrary is generally followed, as Eleazar having received answer from the Lord shall direct, so Joshuah and all the people under him shall do, and either go out upon any expedition, or cease from it. So Joshuah is made chief governor over the people, and that in hard cases he might not err. Eleazar is set over him to Godward, to direct and counsel him from the Lord in such cases what to do. And thus all Rulers and governours of what high dignity soever must submit themselves to the teaching and direction of Gods chief Priests in things spiritual, and such as Gods word onely can rightly direct in. The jesuits apply this to the Pope, as if according to this rule all kings and Emperours should be under him, holding that he now hath the Urim upon his breast, and infallible true judgement to direct in all difficult cases. But this is arrogation in the Papacy without ground, any Bishop in the Church having as good right to challenge this privilege, as he. It is then the faithful ministry of the gospel in general, by which all are now to be directed, and in case they differ amongst themselves, a council of godly and learned Divines rightly called together to Judge and determine. And Moses did as the Lord commanded him▪ and took Joshuah and set him before Vers. 22. Ferus. Eleazar, &c.] He murmureth not, saith Ferus, because his sons are passed by and another appointed, but readily inaugurateth Joshuah to this Principality, as he was commanded, for he sought not his own, but the peoples good in all things. And he gave him a charge,] This was commanded also, Vers. 19. in what words he charged him, see Deut. 3. 21. and Vers. 28. Moses said, God Vers. 23. bad him charge, corroborated and comfort him; Deut. 1. 38. so that he was in an error, that expounded this charging of charging him to take this Cajetan. high office upon him, to which for the weightiness of it he was unwilling. CHAP. XXVIII. MY offerings and my bread for my sacrifices made by fire for a sweet savour Vers. 2. shall ye observe to offer unto me in due season, &c.] The people being numbered which were now to enter into the land of Canaan, after the death of all their rebellious fathers, and a new governor constituted, that the service of God might not, when they should come into the land of Canaan be neglected, but duly performed according to the laws before made, God giveth a charge here again touching the same, that none might think, that because these offerings had been intermitted now a long time in the wilderness, they might also be neglected in that land, when they should think good. For the intermitting of sacrifices in their times was necessitated in the wilderness by reason of their often removes and takings down of the tabernacle, and carrying it about, but now they should come to a settled dwelling, and therefore must do otherwise, then hitherto they could. So that it is most probable, that these ordinances were thus repeated, as they are set down in order in the 40 year, which was the last of their abode in the wilderness, 38 years after the first making of them at mount Sinai. Whereas it is said, my offerings and my bread, Origen well observeth, that Orig. Hom. 23. the Lord speaketh thus, that none might think the offerings brought by them to be their own, but the Lords, of whom they receive all and bring to him a part again. As David afterwards acknowledged, when he had made great preparation for the house of God. All things are thine, and what we have received from thy hand we have given to thee. By bread, Hebr. {αβγδ}, not only the showbread, but also all the sine flower, and that which is made thereof for offerings is to be understood; and because it is added here without a conjunction copulative, in the Hebrew it is to be taken as largely, as the word offerings for bread and flower and flesh also, as Lev. 3. 11. so that to render it verbatim, it would go thus, my offerings, my food, R. Pinhas. by fire, R. Pinhas observeth hereupon, that in the time of the Messiah all sacrifices should cease, but there should remain a sacrifice of bread and wine according to the order of Melchisedek. And R. Johai saith, that R. Johai. this ordinance hath reference to the time of the Messiah, the ordinances following, vers. 3. 4, &c. to those sacrifices, that were to be done away. And R. Judas speaking of the bread here mentioned, and expounding it R. Judas. of the showbread, saith, it was bread of faces so called, because, as our Masters have taught, in it there shall be two substances, divinity and humanity, because the bread being sacrificed shall be turned into the substance of the body of the Messiah, which descended from heaven, and he shall be the same sacrifice. Hereupon Lorinus the jesuit triumpheth, as Lorinus. if by the sayings of the rabbis both the sacrifice of the mass were sufficiently confirmed, and the doctrine of transubstantiation. But haply some other of his own stamp under the name of a Rabbin speaketh thus, which is a thing not unusual amongst them; or if a Rabbin said so, it is not unknown, that in many other things they were vain in their imaginations, and so they might be in this also. Here we must put in practise that precept of our Lord, call no man Rabbi; receive nothing no not from a Rabbi, but first approved for truth by that one Rabbi, Christ Jesus. It is plain, that in this place the Lord being about to declare his ordinances again for sacrificing beginneth first generally, and then particularly enumerateth the offerings that he required and the times, so that to gather a distinct offering from these first words, differing from the particulars following, is plainly to wrest the text. The last words here, in due season, are added, to show, that not only such sacrifices as are here set forth, must be offered, but each one in the time proper to it, if the time appointed by God for it be past, it is unlawful to offer it, the burnt-offering of one Sabbath, hereupon saith Maimony, must not be offered upon another Sabbath. It is a Maimony. common proverb amongst the Jews, Gnabar Tseman, Gnabar Korban, if the appointed time be past, the offering is past. It is reckoned up amongst the sins of Jeroboam, that he kept the feast of the seventh month in the 1 King. 12 32. eighth month; and of Antiochus it is said, that he should change the Dan. 7. 25. times in speaking of his opposing God and his laws. The Sept. for these words, in due season, hath, in my feasts, because the same word signifieth both. This is the offering by fire, which he shall offer to the Lord, two lambs, &c.] Vers. 3. From hence to ver. 9. is repeated the law of the daily sacrifice given before, Exo. 29. 38. &c. neither is there any more set down touching it in this place, then in that, and therefore the reader may have recourse thither for the exposition. And upon the Sabbath two lambs, &c.] This of doubling the sacrifice Vers. 9. morning and evening upon the Sabbath day was before omitted, and therefore is now supplied; and it is ordained, that these should be offered, the daily sacrifice not being therefore intermitted, as neither upon any other festival day. Upon the Sabbath then first the daily sacrifice was to Vers. 10. be offered, and then these two lambs, as a further expression of thankfulness for greater favours, of which they were made partakers upon this day. The Prophet afterwards, to set forth greater graces yet imparted to the Church under the New Testament, saith, the burnt-offering, which the Ezech. 46. 4, 5. Prince shall offer upon the Sabbath day, shall be six lambs perfect, and a ram perfect, and the meat-offering for the ram shall be an Ephah, &c.] For the mystery, Origen very piously saith, by the Sabbath daies sacrifice was prefigured Origen. Hom. 23. The Mystery. Heb. 4. 9. that upon the Sabbath now appointed to the people of God, we ought not to do any worldly works, but attend upon spiritual, come to the Church, harken to the Word taught and red, lift up our minds to heavenly things, be solicitous about our future hope, and have in our minds the judgement to come, not to regard things temporal and visible, but the invisible to come, not to carry burdens of sin, not to go out of our place by wandring from the way of righteousness and holinesse, not to kindle Esay 50 11. a fire, but to walk in the light of that fire, which is now kindled unto us. Thus if we do here, we shall keep more perfectly a Sabbath in heaven hereafter, continually offering the sacrifices of praise. By the two lambs now offered, Rabanus and others understand simplicity of mind and innocency Rabanus. Hugo. of life; by the two tenth deals of fine flower, the knowledge of the two Testaments, faithfully now communicated to all by the Preachers. And in the beginning of your moneths ye shall offer a burnt-offering, two bullocks, Vers. 11. one ram, seven lambs without blemish, &c.] Of blowing the trumpets upon the new moons over the sacrifices, it was before spoken, Num. 10. 10. as at a festival time, but what sacrifices should now be offered, and how these times should be kept, nothing is there said, wherefore this is here supplied. There must now be a greater burnt-offering offered, then upon the Sabbath, as this festival time came seldomer, viz. but once a month, the month also being reckoned by the moon, and it is provided, that the sacrifice daily should now go on also, vers. 15. and if any Sabbath day fell upon a new Moon, the sacrifice belonging to it must by the like reason be then offered also. Nor for the keeping of this time, although no resting from servile work be spoken of, or holy convocation, yet it is implyed, because it was a feast, wherein the service of God must be only attended upon. And that they assembled at these times to be instructed in divine knowledge appeareth, 2 King. 4. 23. and that they restend from worldly works, Amos 8. 5. and kept an holy feast, 1 Sam. 20. 5, 6. For the reason of appointing this feast, the Hebrews say, as the moon is now renewed in R. Eliezer. this world in the light thereof, so shall Israel be renewed and sanctified in the world to come. So that they conceived a spiritual end in this ordinance, which is more fully set forth by Christian doctors, as by Origen Origen. Hom. 23. Rabanus. and Rabanus after him. In the new moon there is a conjunction of the moon with the sun, therefore now a feast was kept with exceeding great joy and blowing of trumpets and many sacrifices offering, to show the joy of the Church, when she is joined to Christ, the Sun of righteousness, Mal. 4. 2. C●nti●. 6. 10. Revol. 12. as he is called, and the Church is said to be as the moon; and thus every faithful soul is joined, when the old man is put off, and the new put on by righteousness and holinesse: for then do we keep a new moon unto God, when we are joined unto Christ, when we savour not carnal, but spiritual things, not seeking to please men, but Christ, being wholly addicted to the light of wisdom, and to the quickening heat of the Spirit. And that the Moon was figurative, appeareth, Col. 2. 16. To show the light, comfort, and grace then, which cometh from Christ unto us in the Gospel, the new Moons must be observed, and this light shall increase more and more, till it cometh to perfection in heaven. Again, the Moon was observed therein to praise God, as governing these inferior things hereby, and that thus the first fruits, as it were, of the times might be offered to God for the obtaining of a more happy course in all attempts all the dayes of the Moon following. As at the new Moons the Jews assembled together to hear the law, and to sacrifice, so the old Romans monthly observed the Calends, therein holding assemblies at Rome, to which the people resorting might learn things both divine and human to be done, and they had their Ides and Nones also. And in some imitation of the Jews dedicating the month to God by keeping the first of it holy, the heathen dedicated each month to some one of their gods, January to The twelve moneths dedicated to twelve gods. Juno, February to Neptune, March to Minerva, April to Venus, May to Apollo, June to Mercury, July to Jupiter, August to Ceres, September to Vulcan, October to Mars, November to Diana, December to Vesta, that they might be the tutelar gods of them. But to leave their vanities: at the new Moons representing greater graces under the Gospel, more sacrifices for thankfulness are appointed, then upon the Sabbath, two bullocks, Vers. 12. one ram, seven lambs, and three tenth deals of fine flower with oil for one bullock, &c. the general law for which, see before Chap. 15. 9. And in the 14 day of the first month is the passeover.] Of this feast it hath Vers. 16. been entreated before Exod. 12.& chap. 13.& Lev. 23. 5. only the sacrifices to be offered upon each of the seven passeover dayes not before appointed are here set down, and they be the same with those in the new Moons. Also in the day of your first fruits, when ye bring a new meat-offering to the Vers. 26. Lord, &c.] Of this feast, otherwise called Pentecost, or the feast of weeks, see Lev. 23. 15, 16. and of other offerings then to be made with the first fruits, whereunto these sacrifices, not before spoken of are now added, two bullocks, one ram, seven lambs, &c. as upon the new Moon feast. CHAP. XXIX. ANd in the seventh month, the first day of the month, ye shall have an holy Vers. 1. convocation, &c.] This is called the feast of blowing trumpets, Lev. 23. 24. and both there and Exod. 23. 16. before appointed, but because it was not set down, what sacrifices should then be offered, this is here supplied, viz. one bullock, one ram, seven lambs, one kid, besides the daily sacrifice, and the sacrifices of the new Moon, as is expressed vers. 6. all being appointed Vers. 6. to be done in the manner, that is, say the Hebrews, in order; 1. The daily sacrifice, then that for the new Moon, and if this feast happened upon a Sabbath, then the sacrifice thereof also; and lastly, the sacrifices proper to this feast; 1. the bullock. 2. the ram. 3. the lambs and the meat-offerings: lastly, the kid for a sin-offering, although at other times the sin-offering was offered first. And on the tenth day ye shall have an holy convocation, and afflict your souls, &c. Vers. 7. For this day see Levit. ●●▪ 29. and what other sacrifices were then appointed, unto which these here set down must be added. And on the 15. day ye shall have an holy convocation &c.] Of this feast, being Vers. 12. the feast of tabernacles or booths, see before, Lev. 23. 34, 35, &c. onely whereas there an offering is appointed only in general to be made, here the sacrifices to be offered are particularly expressed, 13. bullocks the first day, 2 rams and 14 lambs, and the second day 12. and every other day one less of the bullocks to the seven, and upon the 8. day but one bullock only,& one ram, &c. The mystery whereof Rabanus sheweth to be the diminution of Rabanus. The Mystery. sins daily in those that are sanctified, and the abolishing afterwards in the time of Christs coming of legal and carnal sacrifices and rites, perfect purification and cleansing from sin being attained by his blood alone. As the sacrifices of this feast are more at the first, and daily after fewer and fewer, so the regenerate are first full of sins, that need many sacrifices to expiate them, but through Gods Spirit and grace they daily mortify them, so that the power of sin is much abated, yet at the last one bullock must be offered, some sin and infirmity still remaineth, for which there is need of the blood of expiation, none can attain to perfection, till they be translated from this mortal life to the immortal, and therefore must always daily pray, forgive us our trespasses. These things ye shall do in your set feasts besides your vows, &c.] Of voluntary Vers. 39. offerings, and upon vows, see before, Lev. 7. Now the Lord to prevent an opinion, that if these offerings were all made upon their festivals, they should not need then to bring any free-will offerings also, provideth, that peace-offerings and voluntaries should now also be offered over and above all the sacrifices here prescribed, and contrariwise, that because there might at these times be many free-will offerings to be offered, by reason of them the sacrifices prescribed should not be neglected. From whence we may learn, that no man shall be dispensed withal in respect of things expressly commanded for any thing done in way of piety or charity of a mans own good will, justice must be done, and mercy shewed also; and it must not be thought, that because a man is charitable in a great measure, he shall be accepted of before God, although he be unjust. CHAP. XXX. IF a man vow a vow to the Lord, or swear an oath to bind his soul with a band, he shall not break his word, &c.] Here because vows and things vowed Vers. 2. were last spoken of, and appointed to be brought besides the offerings prescribed, the law of vows is further explained. And herein Moses is said to have spoken to the heads, Vers. 1. that they might every one in his jurisdiction have a care, that the vows might be duly performed. A vow is either with an oath or without an oath, either of which bindeth. Oleaster distinguisheth betwixt a vow and an oath, saying, that a vow is to the Lord, but an oath by the Lord. The Hebrewes say, that it is spoken here of the vow of abstinence which is to be noted from the word bind his soul, or prohibit his soul to keep his body back as it were, with a bridle from sin, and to keep it in the duty. To vow therefore they say is to vow abstinence Hebraei in precept. negativis. from wine or from flesh, and there be other vows, which respect not the maceration of the body, which are called holy vows, that is, the vows of oblations; all which are to be kept, if it be but a child that is thirteen years and a day old, or a female twelve years and a day, not being under the government of their Parents. But if under, the father may dissolve the vow of the child, and the husband of the wife. And the wise men dissolve their vows, that repent them of them, and the custom of the place, and in vows the common custom of men and their common interpretation is to be followed. Thus, in many more particulars they; but of vows it hath been spoken before, Levit. 27. Chap. 7. 16. And as vows must not be broken, so they must not be delayed, Deut. 23. 21. The law here excepteth only the vows of women married, or in their fathers Vers. 3, 4, 5. house, being disallowed by the husband or father, in the day that they hear thereof, but not of widows, or the divorced, whose vow must Maimony, of vows, Chap. 11. stand. For sons or daughters, out of their fathers houses, the Hebrews have this rule, if he be upon the thirteenth year and a day, or she upon the twelve and a day, when they vow they are examined, to whose name they vowed, which if they cannot tell, their vows are nothing, if they can, they stand, but after this time they stand, as the vows of men and women not under, although they cannot tell, to whose name, because they are at this age counted young men, and young women, and past children. And for the fathers or husbands disallowing in the day that they hear thereof, this they say, is so to be understood, as that if many dayes be past, before they hear, yet if when he heareth, he disalloweth, it shall be frustrate. But the mans frustrating of any vow must be with pronouncing his dislike with his lips, and not onely disliking it in his heart; and touching a woman at her own liberty, when she voweth, if she mary afterwards, before she hath fulfilled it, her husband hath no power to disannul that. A woman espoused, but yet in her fathers house, is in the same case if she voweth, with one not espoused, but onely, that her husband must join with her father in disallowing, if her father dieth, not having disannulled, her vow standeth, for the husband cannot disannul his wives vow, till she be married. Every vow that a woman maketh to her soul, the husband may establish or disallow Vers. 13. R. Sol. Jarchi Maimony. it. This is by the rabbis expounded, as if it were meant, that onely vows of this kind to afflict the body by abstinence, and fasting, were disallowable by the husband, but not other vows made by his wife. But the law beforegoing is more general, and therefore this is rather to be understood as an instancing in one case, the like course being taken in all others; for if a vow touching her body onely, to macerate it by abstinence, stood no further then her husband allowed, much less could a vow touching his goods to offer any part thereof stand without his allowance, but they for covetousness, because benefit came by such vows, would not have the husband authorised therein. If the husband by holding his peace establisheth his wives vows, and Vers. 15. yet hindereth the performance of them afterwards, it is said, that it shall be his sin. Thus who so is an occasion of sin to another bringeth sin upon his own soul. CHAP. XXXI. IN this Chapter Moses before his death is appointed to take revenge upon the Midianites, through whose wil●ss so many had perished, Chap. 25. he being therefore in that Chapter Verses 16, 17. commanded to smite them for this cause. And now after the numbering of the people, Chap. 26. and the repeating of the laws touching feasts and enlarging them, Chap. 28. 29. and the law of vows, Chap. 30. he is again commanded the same, this being the time, that the Lord would have this execution done upon them, that were the cause of the Israelites sinning, and of so great a destruction before amongst them. So that as Tostatus noteth, when God spake of this to Moses before, he did onely signify, that he would have the Midianites smitten, but for the time, he appointed it not till now as he signified long before, that Amalek should be destroyed, Exod. 17. Vers. 14. but appointed the time, when Saul was King. Avenge the children of Israel, Heb. Avenge the vengeance of the children of Vers. 1. Israel, but Vers. 3. it is called the Lords vengeance, because to him onely vengeance belongeth, and men may not avenge themselves, but onely being armed with authority from above. The difference is noted here by Ferus Ferus. betwixt the Lords proceedings against Israel sinning, and against Midian, occasioning it. Amongst the Israelites they onely were destroyed, that were guilty of sinning, but amongst the Midianites all perish, it being shewed hereby, that God is most highly offended with them above all others, that are scandals to others, and lay stumbling blocks before them to make them fall; and wo be to them, saith Christ, by whom offences come. Matth. 18. Why the Midianites must be smitten and not the Moabites at this time, hath been examined before, Chap. 25. 16. Before Moses his death this must be done for his greater comfort, because he had seen execution done upon the Israelites, and these who were the cause of their sinning, had been hitherto spared, that he might not therefore be discouraged seeing nothing done against such wicked enemies, they are here adjudged to destruction before his death, and for his further assurance of the Israelites prevailing against all other their enemies under the conduct of their now captain Joshuah, after his death, for so much as he did both living and dying so greatly desire their welfare. Moses biddeth arm some of them onely to the war, viz. of each tribe Vers. 3. 1000. and so they go forth under Phinees, the Priest so much commended, chapter 25. and he beareth none other arms, but the holy instruments, and Vers. 6. Cajetan. the trumpets. Cajetan will not have Phinees the Captain now, but Joshuah, although not here name, because he had been Captain before against the Amalekites, Exod. 17. and therefore now much more, seeing he was to succeed Moses, and was already inaugurated to his office. But for as much as that all the army went not, but a small part, 12000. out of 600000. it is more probable, that Joshuah stayed with Moses in the camp to govern at home in the mean season, and that they who were sent out, were not so much men of the greatest note for the war, but of greatest zeal to cut off transgressors. And such were now sent with Phinees, a pattern of godly zeal, that the victory following might be ascribed to the Lord, and not to the prows of the army sent out. As Gideon afterwards went against them, but with 300. men, for the same end. Thus also Comestor, Lyranus, Ferus, Josephus, Philo, &c. who are all for Phinees going out, as Captain, and not Joshuah. Touching the holy instruments and trumpets said Scholast. hist. Lyranus. Cajetan. to be in the hand of Phinees, Cajetan admonisheth rightly, that none ought to be so gross in understanding, as to take it so, as if Phinees carried all these things, for he alone could not blow with the two trumpets at once; but he is said to have them in his hand, because they were under his care, and he had the charge of them. What the holy instruments were, it is not agreed, some holding that there were none other, but the silver Vatablus. Oleaster. Ainsworth. Tostatus. Caietan. Rabbin. R. Solomon. trumpets, thus making and redundant, the holy instruments and the trumpets, as if it had been said onely, the holy instruments, the trumpets. But others better by the holy instruments understand the ark and the appurtenances thereof, that is, the things contained in the ark, and the high Priests garments. But because Eleazar went not, that is not so probable; and R. Solomon, who is the chief author of this opinion touching the Priests garment is so false and fabulous in other things, that no credit is herein to be given to him; For he saith, that 12000 went out of every tribe, and that Balaam by art magic made the Midianites to come down armed from above upon the Israelites, that they might the more easily oppress them, but Phinees having put the golden plate upon his forehead, made them all to fall down backward, and so the victory fell easily to the Israelites. Yet I doubt not but the ark with the things therein meant by the holy instruments was carried as a sign of Gods presence, by whose power and not by their own strength his people prevailed, because it is noted before, Numb. 14. 44. when they were overthrown by the Amalekites and Canaanites, that that the ark went not amongst them; and afterwards in Samuels dayes, the 1 Sam. 4. ark is noted to have been carried to the war against the philistines, intimating it to be a thing usual to go out to war with the ark. To the Priests sounding the silver trumpets, a promise of victory is made, Num. 10. By these then they prevailed more now then by the sword, seeing ch. 14. when they went without the ark, although they were 600000. they were discomfited, as is probable, by no greater company of enemies, but now with 12000 they get the victory. What a multitude came now against them, we may gather, both by the prey of Virgins taken, 32000. vers. 35. and of sheep 65000, and beefs 72000. and of asses 61000. and from this, that they had 5 Kings, v. 8. Prayer and devotion then are of more force, then all arms in the time of war. The 5 Kings of Midian are otherwise called Dukes, Jos. 13. 21. They Vers. 8. were the Dukes of Sihon king of the Amorites; but now he being slain before, chap. 21. It seemeth that they reigned all as Kings, but they fell before Israel, and Balaam also, and all the males of Midian. How Balaam came to fall amongst them, who was none of them, but of another country hath been already shewed, chap. 24. viz. either because having left Balak he stayed till this time amongst the Princes of Midian, or having gone home came again, when he heard how his counsel took effect for a reward, and it was accordingly paid him, he was slain amongst the wicked. And the children of Israel took all the women of Midian captive, and their Vers. 9. little ones, &c.] Here is set down, what wealth in persons, cattle, and other goods they carried away of the Midianites, viz. all that they had, and burnt all theit cities and castles, because although they had destroyed the people all but such as saved themselves by flight, yet they might not possess their country, as being the country of Madian, that came of Abraham by Keturah, and not of the posterity of Canaan. How great the spoils taken were is reckoned, vers. 32. 33. &c. and the most miraculous preservation of the Israelites in this expedition, not one of them being lost herein, v. 59. The spoils of the enemies taken, are brought to Moses and Eleazar, &c.] Vers. 12. 13. Who went out with the Princes to meet them, as Melchesideck had sometime gone out to meet Abraham returning from his victory. And to them Gen. 14. they bring all to be divided, as the manner was afterwards amongst the Romans to come to the Princes after victory, who went out for honours sake with all the people to meet them, celebrating their conquest with joyful acclamations and all signs of joy, and then the spoils being brought together were at there discretion divided amongst the victours, and the state public, the Emperour chiefly bearing sway herein. When Moses saw the women brought he was very angry, and reproved the Captains and officers, causing all such as had lain with man to be slain Vers. 14. and all the little ones that were males, those because through them the plague came upon Israell, and these, lest growing up they should afterwards seek revenge for their fathers death, but all the females, that had not lain by man, they save alive at his direction for themselves. His reproofs are directed to the officers, because they should have ruled better, and not have suffered such a thing to be done amongst the souldiers. Here Moses according to the Law provideth for the purification of those Vers. 19. that were defiled by the dead, commanding them to abide without the camp 7 dayes, and to purify themselves and their captives third day, and 20 the seventh day, and all their garments, skins, goats hair and wooden vessels. Purifying was with sprinkling the holy water prescribed, Numb. 19. and seven dayes uncleanness by the dead is hereby in purging, vers. 23. For captives, Hebr. is captivity, the captives coming now to be the inheritance of Gods people must go under this purifying also for their relation to them, being otherwise uncapable as the rabbis say, of legal uncleanness and of purifying. After Moses, Eleazar now speaketh, who was high Priest, as it is likely, Vers. 21. something being left by Moses to be further spoken by him touching purification, that according to the dignity of his place, he might procure him the more reverence. And therefore the care of the sanctuary being committed to him as the chief about it, and of legal purifyings to instruct the people herein, he telleth them how they should purify their metals, viz. by making them to pass through the fire, and then sprinkling them with Vers. 22. water, but other things that could not be put into the fire without consuming them with the sprinkling of water onely, and on the seventh day, he saith they must wash their clothes, as the Lord commanded Moses, Numb. Vers. 23. 19. 29. and so as clean enter into the camp. Of purging by fire it was not spoken before, so that this is here added by the Lord for metals. The Vers. 24. rabbis say, that such things onely were to be purged by the fire, as did use to come in the fire as pots, kettles, spits, &c. but not cups, platters, drinking vessels,& t. rendering these words, Every thing that may abide the fire, thus every thing that goeth through the fire, as also the Hebrew frase signifieth, Sol. Jarchi. Targum Jona. but because silver and gold, and not vessels onely taken from the Midianites are appointed to be purged by fire, we must rather take it according to the sense, every thing that may go through or abide the fire, and not be consumed. For all things taken from the heathen were to be counted unclean till they were purged, because they were unclean that possessed them, as it is said to the unclean all things are unclean. So that the purging here prescribed by fire and water, the things to be purged being put into the one, and washed with the other, and then sprinkled with the holy water, was not onely in the case of being defiled by the dead, but by the heathen, which occasioned somewhat adifferent proceeding from that chap. 19. For the mystery of this, Rabanus by the fire understandeth the holy Ghost, and by water Baptism and repentance, by which every one that The Mystery. Rabanus. would be a vessel of honour in Gods house, must be purged. But fire may better be applied to the fire of affliction, which is as fire to gold and silver to purify it, and water to the grace and Spirit of God. And thus it is applied, Psal. 66. 10, 12. thou hast tried us, as silver is tried, and we went through fire and water, so Ainsworth. But if it be thus uwderstood Ainsworth. by the things, that cannot endure the fire, they must be set forth, who although they suffer in some sort also, for all that will live godly, must suffer persecution, yet they are not so much put to it, by being tormented and killed by tyrants for the truth. Here the sum of the prey both of persons and beasts is appointed to be Ver. 26, 27, 28, 29. &c. cast up, that a division might be made and a tribute levied out of it for the Lord, after the dividing of the whole betwxit those that went out to war and the congregation of the people, from their part one of 500. and from the part of these one of 50. to be given, the first to Eleazar for an heave offering, and the second to the Levites according to this order; for dividing the prey as well to those, that went not to the war, as to those, that went, Joshuah did afterwards by the two tribes and half, and David Jos. 22. 8. 1 Sam. 30. 14. made it an order amongst his men. A tribute must be given out of all to the Lord in acknowledgement that the victory came from him, but less from the warriors, then from the rest, because they had laboured and hazarded their lives so, as the other did not. And the High Priest for him and the other Priests hath the lesser tribute, as they were sure and the Levites the greater, as being many more. And in appointing one of 500. to Eleazar, but one of 50 to the Levites, a proportion was held with the manner about tithes, for the tenth of the tithe was paid by the Levites to the High Priest, and so it was here. One soul of 500. Vers. 28. that is, one person of the Virgins, and one head of the beasts. The number Vers. 32, 33, 34. judge. 6. 5. of sheep was 675000. of beefs, 72000. and of Asses 61000. and of Virgins 32000. of Camels nothing is said, and yet when Gideon afterwards overcame the Midianites, their Camels are said to be without number. The reason, Cazkuni, why these are not now spoken of, was, because Cazkuni. such cattle onely are summed, as of which a Tribute was levied for the Lord, which were onely of clean beasts and Asses, because the ass, though unclean, is sanctified by the firstling of an ass, Exod. 13 13. Ch. 34. 19. For the mystery of drawing out so few to go to the war, and yet making The mystery. the division amongst all, Rabanus saith it sheweth that amongst Christians, Rabanus. who are innumerable, there are but few in comparison, that fight manfully the Lords battels, who therefore shall have the far greater reward, and they are the valiant warriors in Gods cause, that entangle not themselves with secular things, such as Timothy and others by Bishops and Pastours 2 Tim. 2. 4. of the Church, who fight for themselves and for others, that are weaker, knowing how to oppose the word of truth against the adversaries thereof, and fight daily by prayers, fastings, righteousness, piety, meekness, and chastity. But others who are weaker in gifts, if quietly they abide with Moses, and continue in obedience to the laws of God, shall have a share in that heavenly reward also. After the division of the prey into two parts and the Tribute taken out Vers. 48. for the Lord, out of each part, and the summing thereof, here is another offering brought by the captains and officers of the army, in way of thankfulness for the miraculous preservation of the whole Army, so as that not one of them was lost in that war, and this offering was of jewels of Vers. 50. Vers. 51. gold, chains, bracelets, rings, and earings and tablets to make an atonement for their souls, the weight whereof was 16750 shekels. All this was a free-will offering out of the spoils not required to be divided, Vers. 53. which before the men of war had taken every one for himself. And all this received by Moses and Eleazar and brought into the tabernacle and Vers. 54, 55. there laid up for a memorial. This offering brought for an atonement for their souls was doubtless so spoken of with respect unto their sin, in saving the Midianitish women alive, for which Moses had before so sharply reproved them. So that in saying thus they meant, that it should both be an offering of thanksgiving for the miraculous preservation of every one of their lives, and also to reconcile Gods favour, who might justly have been offended and cut them off for that their great oversight. And respect was also had to the Law of giving a ransom for their souls, Exod. 30. 12. when they were numbered, there being otherwise danger of some plague to be sent amongst them. Hereby plainly God was acknowledged to be the giver of the victory, and on the victours part there was no proud boasting, but an humble showing of their own unworthiness, an example most worthy to be imitated by all, that prevail in their wars for all time to come, Psal. 115. 1. Psal. 44. 3. For the bringing of it into the Tabernacle for a memorial, see the like before, Exod. 30. 15, 16. CHAP. XXXII. IN this Chapter is set forth the request of the tribe of Reuben and of Gad made to Moses, because they had very much cattle, that they might have the Countries already conquered, viz. those of Sihon, the King of the Amorites, and of Og the King of Bashan for their possession, and not be compelled with the rest to go over Jordan. For which he first reproveth them sharply, but upon their proffer to go armed over Jordan before their brethren, and not to return to dwell here, till they had likewise gotten every one a possession in the land of Canaan, he consenteth, and giveth these Countries to them, and to the half of Manassehs tribe, vers. 33. How these tribes came so much to abound with cattle more then others, is uncertain, but only that being the first born, Reuben of Leah, Gad of Zilpah, and Manasseh, who in half his tribe cometh also in afterwards, vers. 33. of Joseph, the first born of Rachel; and Machir, his first born, vers. 39. haply they being most expert in keeping cattle had a greater stock at the first, and their posterity afterwards likewise, which they had brought out of Egypt, and increased now by the accession of other cattle taken in the enemies countreys, and because they were most addicted to cattle, bought of their brethren. Whereas vers. 1. Reuben is first name; but Vers. 1. Vers. 2. Ainsworth. Ferus. vers. 2. Gad is first, and so afterwards, this may be, because the tribe of Gad, though younger, was first in this counsel. This request at the first seemed most wicked and dangerous. For here was first, as Ferus noteth, a show of idleness, as if, their brethren traveling on and hazarding themselves, they would rest idly there and take their pleasure. 2. It tended to the disheartening of their brethren, when they should see them draw back from passing over Jordan. 3. It shewed a separation of the tribes intended, which should hold together as one. 4. The rest might have been provoked against these two, and so a dangerous variance might have followed. 5. It seemed to be a new provoking of the Lord to wrath, to the hindering of them still longer from the promised land. All which, as Moses, so every governor in the Church should carefully consider, and speak against. Ainsworth further addeth, that it might show in them a covetous Ainsworth. mind, and a distrust in God touching the giving of the Land of Canaan unto them, a want of love to their brethren, when they had gotten a possession leaving them to themselves, and not affording them their assistance to conquer parts for them; and an evil president it might also seem to be to others, when more was conquered, to desire likewise parts before the rest: and lastly, a crossing of Gods former Ordinance, chap. 26. 55. that the whole land should be partend by lot amongst all the tribes. Wherefore Moses taking this, as ill meant, reproveth them at large, vers. 6, 7, 8, &c. to vers. 16. For the places desired by them; Jazer was a city taken from the Amorites, Chap. 21. 32. and Gilead likewise a mountain, of that Vers. 3. people of Dibon, see chap. 22. 30. of Nimrah, Jos. 13. 15, 17. Heshbon was the city of King Sihon, chap. 21. Shebam, a place of vines, Esay 16. 8, 9. Meon is called Baal Meon, Jos. 13. 17. These two tribes after Moses his reproof, explaining themselves, that Ver. 16, 17. they meant not, as he suspected, but to go before the rest over Jordan to fight for them, are approved by him, and have their request granted. If Ver. 20, 21. this shall seem strange, because contrary to the first ordinance of parting all the land of Canaan by lot, chap. 26. 55. and that Moses was too blame for thus yielding to them without consulting with the Lord. Calvin answereth Calvin. well, that howsoever it be not expressed, yet his often mentioning of the Lord implieth, that he had direction from him hereabout different from the first, as also before upon the request of the daughters of Zelophehad, chap. 27. he had direction to set them out a part. Here was a new case, these tribes to gain this for their part, would take the greatest pains, and endure the greatest hazard to conquer the rest, because this especially was fit for their use; and therefore although out of such a case all should have been divided by lot to all the tribes, yet for their extraordinary pains and hazards, it seemed good unto Moses to grant them this part without putting it upon the hazard of a lottery. Whereas he saith, ye shall go all armed, &c. Tostatus well noteth, that it is meant onely from Tostatus. amongst them all should go so many as were needful, the rest being left in those parts with their wives and little ones and cattle, to defend them from enemies, to build and to do works of husbandry. And therefore when their going out before the rest is spoken of, it is said, that there went of these two tribes and of the half of Manasseh about 40000, Ios. 4. 13. whereas together these two tribes and that half made 100000. chap. 26. Whereas vers. 26. upon another reply to Moses they say, that they will Vers. 26. leave their wives, little ones and flocks in the land of Gilead, whilst they went forth to fight, it is to be understood, that Gilead is sometime taken more largely for all the country of Sihon and Og, as in this place and sometime for one part of it possessed by the half tribe of Manasseh, as vers. 39. of the division of this whole country of Gilead betwixt the Reubenites, and Gadites, and the half of Manasseh, see Deut. 3. 12, 13. viz. the one half to Reuben and Gad, and the other to half Manasseh. Tostatus saith, that Tostatus. there was a mountain called Gilead, having divers cities and ample pastures on both sides, all called Galead, those on the one side being the Kingdom of Sihon, and those on the other of Og, that mountain dividing between these two Kingdoms. But he further moveth a question, considering, that the land of Canaan beyond Jordan was seven years in conquering, and these men returned not to their wives, till all was conquered, how they could live so long without them? To this he maketh divers answers, but his best is, that they being not far off all this time, their wives might sometimes repair unto them, not altogether, but some at one time and some at another, or they might severally, when they had respite, repair to them, and then return again to the army against the times of employment. But rather it may be thought, necessity requiring it, they had the gift of continency for the most part, during this time, and the wars, wherein they were busied, gave them no leisure to intend generation. Moses being fully satisfied, if the conditions propounded were on the Reubenites Ver. 28, 29. & Gadites part performed, appointeth Eleazar and Joshua to allow them those countries for their possession, but if not, they must have their 30. parts amongst the rest beyond Jordan, and here, as it should fall out by lot, the words are, they shall have possessions amongst you in the land of Canaan, whereby was meant all the land, as well on this side Jordan, as beyond it, which had formerly been possessed by the Amorites, Canaanites, &c. for Exod. 23 31. their border must be from the read Sea, to the Sea of the philistines. Yet Calvin seemeth to hold, that the first intent was onely that the Calvin. land beyond Jordan should be that, to which the 12 Tribes should all have been confined, and that this addition for two and an half was upon this occasion now first granted. Thus Moses appointeth, but Joshua must perform it, who was the type of our Jesus, as Moses was of the Law which made nothing perfect, but the bringing in of a better hope, as the Apostle Hob. 7. 19. speaketh. And Moses gave unto them, &c.] Here the half tribe of Manasseh, not Vers. 33. hitherto spoken of, cometh in to be a sharer with these two tribes in the Kingdom of Sihon and Og, and upon the same conditions, although not here expressed, as we may see, Jos. 4. 14. Deut. 3. 18. Some think, that Lorinus this half tribe was at the first of the same counsel with the other two, but left unmentioned, because but an half tribe: Others, that because these Ainsworth. Kingdoms were thought too great for two tribes only, hold, that the half tribe was added, and the rather, because they had fought valiantly to conquer it, especially Machir, vers. 39. Ios. 17. 1. How these Countries were divided between those two tribes and this half, see more ver. 34, 35, &c. and Deut. 3. 12, 13, &c. And Moses is said to have given them, because he willed them to be so given. For the Mystery of all this, Reuben signifying, they see a son, typifieth The Mystery. Bishops; Gad, accinctus, gird to, Princes and Rulers; Manasseh, forgetfulness, other Priests and religious persons; for these are all as the first born and chief amongst others, as they were; and such Bishops, Princes and Priests are here typified, as meeting with dignities and beneficial preferments in this world are taken so with them, that they would willingly do nothing else, but intend these and worldly pleasures; but being stirred up by some Moses, the shamefulness of such a life, fear of dangers and discredit, they go before others, in fighting the Lords battels, that is, taking some spiritual pains in their functions, the spiritual persons in preaching, praying, &c. and the temporal in seeing to the execution of good laws, and inculcating them to contain others in goodness; and thus they take the heavenly Canaan, as it were, for them to possess, but not for themselves, when all is done, they having no part in it, but only in worldly things, as these were taken with the fat pastures of Gilead and goodly buildings there, and so would have gone no further to pass over Jordan, had it not been for the sharp reproofs of Moses, whereby being stirred up they go over and fight to conquer the land of Canaan for their other brethren, but have themselves no part there, but only on this side in the Countries of Sihon and Og, which they were so enamoured withal for their worldly profit. To this effect Ferus, and Lyranus Ferus. Lyranus. and Tostatus, who make Manassehs half tribe a figure of the religious, Tostatus. Glos. ordin. because they profess a forgetting of the world for heavenly things. The Ordinary gloss for Princes in the second place, hath Priests, and the religious in the last. Procopius understandeth those, that abound with worldly wealth, Procopius. being hindered hereby from the baptism of the Spirit, and going on in good works to the attaining of heaven. Origen and after him Rabanus, Origen. and Hugo, by these, the Jews adhering to the carnal understanding of the law, but not passing further to the spiritual sense, by the rest of the children of Israel, Christians piercing further, and brought by Jesus to the heavenly Canaan. They also allegorize divers other ways, which I spare to recite, because I think the first is to be preferred. Here the building of the Gadites after this request granted, is set forth Vers. 34. Vers. 37. of Dibon, Ataroth, Aroer, &c. and then of the Reubenites, Vers. 37. Heshbon, Elealeh, and Kirjathaim, &c. whereas it is said they built these cities the meaning is, that they build up the ruined places thereof again, for Tostatus. they were before, but being greatly decayed by these wars, they repaired them. Lyranus saith that because at the first they thought that they Lyranus. should not inhabit here, they be at them down and demolished them, and now built them up again, but it is not so said, as of the Midianites cities, but onely that they took them, and Moses had before intimated, that they Numb. 21. 25. Deut. 2. 24. should have these for part of their possession, when he said, rise up and begin to possess the country of Sihon. Touching Nebo and Baal-meon, it is said, they changed their names, and called them by other names, this saith Sol. Jarchi was done because the Sol. jarchi. Amorites called them by the names of their gods Nebo and Baal, for these were their Idols, judge. 6. 31. Isa. 46. 1. and they might not name the Exod. 23. 13. Tertul. de idol. cap. ●0. names of Heathen gods; so Tostatus, which Tertullian yet observeth, is not so strictly to be taken, for we cannot sometimes but name them, according to the common custom, but then it must be with expression, that we hold them not to be gods, in the names of cities, the very use of the names might well be abolished in detestation of them. And the children of Machir of Manasseh went to Gilead and took it, Vers. 39. &c.] This is to be understood of the other part of Gilead, as hath been already noted. Some think because the half Tribe of Manasseh was not R. Nehmannus. spoken of, as coming in to petition with Reuben and Gad, that here is expressed the reason of a part in this country set out notwithstanding to them of this Tribe also. These parts not being yet wholly subdued, Moses offered to them, that would go and subdue them, that they should have them for a possession, whereupon the children of Machir went out, &c. Or it may be thought, that these expeditions were made singularly by these Captains before the Amorites being overthrown by the whole Army in other parts of the country, and so they were given unto them for Vers. 41. a reward. For Jair, who is said to have taken the small Towns of Gilead and to have called them after his name, Havoth jair, that is the villages of Jair, 1 Chron. 2. 21 it is to be noted, that he was not of Manasseh, but of Hezron, the son of Judah by the fathers side, and of Machir of Manasseh by the mothers, yet because he had a band of Manasseh he was counted amongst them, and is said to have had three and twenty towns, 1 Chron. 2. Verse 22. and another Jair, afterwards a judge in Israel had thirty sons, who had thirty cities called likewise Havoth Jair, judge. 10. 3, 4. all in the land of Gilead. Nobath took Kenath and called it after his name] Of this name there was Vers. 42. 1 Sam. 21. Adricomius. Tostatus. a city Nob, of Priests slain by Saul afterwards to 85. persons. Adricomius placeth that Nob in Benjamin sometime, and sometime in Gad, but others more probably in Manasseh holding it to be the same, that is here spoken of, although in Hebrew, this be Nobach, that Nob. Of the two Tribes and the half hitherto spoken of, it may be noted, that as they first 2 King. 15. 29. 1 Chron. 5. 25. had their possessions given them, so they were amongst the first carried captive into Babylon. CHAP. XXXIII IN this Chapter the journeyings of the children of Israel ever since they first disposed themselves to come out of Egypt towards the land of Canaan, are briefly summed up, and they are noted by expositors generally to be 42. which they call mansions, and so the vulg. latin rendereth it, because they abode some time in every of these. But Tostatus not counting Rameses Tostatus. a Mansion, from whence they first went, reckoneth onely 41. Mansions, but he is herein contrary to all Ancient Writers, and to the Hebrews in their Seder Olam, for they all with one consent make 42. counting Rameses Seder Olam. for one, because the children of Israel first came thither together, that they might from thence, as being in the utmost bounds of Egypt set forth on their journey. If any man shall wonder, why Moses having already at large set down the reckonings of the Hebrews from place to place, doth now turn again to capitulate all together, it is answered, that hitherto he onely remembered such places, as wherein some notable things were done, omitting others, and therefore that all might be known and remembered he maketh this repetition with these additions. And it is held by many ancient fathers, Origen, Ambrose, Jerom, Isidor, Beda, Rabanus, &c. that they are thus set down for a mystical signification, for the journeyings of of this people towards the Land of Canaan represented our passing, whilst we are in the wilderness of this world, towards the heavenly Canaan, so that they have been thought worthy exactly to be written upon, most observing the analogy betwixt these two and forty Mansions and the two and forty generations unto Christ, set forth by St. Matthew, and some his 42. hours lying in the grave, and some the fast of Lent, although it cometh short of this number. And certainly many good instructions lye couched herein, of which we shall speak in their order. And Moses wrote their goings out, according to their journeys, by the Commandmentof Vers. 2. Commandmentof the Lord.] These words, at the command of the Lord may have reference either to the journeyings, for at the command of the Lord they journeyed, and at his command they restend, Numb. 9. 18, 20. or to Moses his writing, but it is rather to be thought, that God bad Moses make this Register of them for spiritual instruction. And they departed from Ramases the first month, &c.] To say nothing of Vers. 3. Vers. 4, 5. this History had before Exod. 12. or of the killing of their first born, and executing judgments upon their gods. By Rameses signifying a turbulent commotion, according to Origen, or The Mystery. bitterness, as Jerom, is set forth trouble of mind, or repentance, whereby we leave sin, and direct our course to virtuous living, so Ambrose. From Rameses they came to Succoth] This signifieth Tabernacles, and hereby is set forth, that when we are enlightened to see the vanity of this world and to come out of it by Repentance, we forthwith come, as it were, to dwell in Tabernacles, accounting ourselves Pilgrims and strangers here, and therefore raising up our minds to heaven, and laying up treasures there. And they pitched in Etham.] This is interpnted strength and fortitude, Vers. 6. showing, that to the heavenly minded God giveth strength to grow in grace, and sanctification. And they turned to Pihahiroth, before Baalzephon, and before Migdol.] Pihahiroth Vers. 7. signifieth a month cut out, or as Jerom hath it, a month of Nobles, Origen will have a little narrow passage set forth hereby, for he saith, hereby is shewed, that at the first we cannot come to perfection, but are able onely to do a little, proceeding by degrees, and that before Baalzephon, signifying the ascent of a watchtower, and Migdol, signifying magnificence, that is, having in our eye the heavenly magnificence to come, by which we are carried through all straits and difficulties. But it is better to apply this to the straightness of the way to heaven through persecutions, and temptations, by which that we may not be discouraged, we must always have the heavenly happiness to come before us. From Pihahiroth they went through the sea to the wilderness, and went three Vers. 8. dayes in the wilderness of Etham, and pitched in Marah.] Hereby the fifth thing in our travel towards heaven is set forth, viz. that God will carry us safely through all dangers, if we put our trust in him, and overthrow all our enemies, as they went safely through the read sea, Pharaoh being drowned therein, but yet after deliverance from some great dangers we must not look that all bitterness of affliction should be quiter over with us, because they came next to Marahs bitterness, but as the bitter waters were made sweet unto them, so shall our bitter crosses be sweetened unto us by spiritual consolations, so Ambrose. And they journeyed from Marah to Elim, where were twelve fountains of Vers. 9. water, and seventy palm-trees.] Hereby was shewed, that after bitterness of affliction suffered, God giveth some refreshing and respect therefrom to his faithful people. Elim, saith Origen, signifying rams, setteth forth Origen. the Apostles, and the fountains here were 12. according to their number, and the palm-trees refreshing by their shadow were 70. according to the number of the 70 disciples more sent out to preach the gospel. And they journeyed from Elim, and pitched by the read Sea.] This is omitted Vers. 10. in Exod. because nothing of note was done here, it is not to be understood as if they had turned back again to the read sea; but because the sea was sinuous, and winding, a bosom of it lay up to the way, by which they were Hieronym. to pass, so Jerom. They came not hither then to go through the dangers which they had before passed, but to the sight thereof, which might put them in mind of their great deliverance, and stir them up to renew their thankfulness to God therefore, and hereby was shewed, that we ought in our prosperity to remember adversities past, to be the more thankful, and to prepare to suffer again, when God will. And because the read sea was a figure of baptism, and of the bloody passions of Christ, we ought although but once to be baptized; yet to consider it afterwards again, to be continually dying to sin, and rising to righteousness, and the passions of Christ for us to be affencted therewith, and to abhor our sins, the cause thereof. And they encamped in the wilderness of Sin. Sin signifieth a bush, and in a Vers.. 11. bush in this wilderness, God first appeared to Moses, and talked with him about the deliverance of the children of Israel out of Egypt. This then shewed, that after baptism and serious meditation hereupon, that we may die to sin and rise to righteousness, we shall come to God and to his glory, attaining perfect deliverance from sin and all misery, which shall be in the resurrection, figured by the eight mansion, as Christ his resurrection was upon the 8 day, thus almost Ambrose. And from Sin they came to Dophkah.] This and the next mansion in Vers. 12. Alush, being also in the wilderness of Sin, are omitted in Exod. and Rephidim is put next unto Sin, and then the wilderness of Sinai. But as hath been noted out of Rabanus, Exod. 17. 1. These 3 places and the bosom of the read sea also before spoken of were all in the wilderness of Sin, which had the name from Sinai adjoining to it. Their coming to Dophkah after Origen. Ambros. Sin, shewed that in the refurrection, whereby we come to see Gods glory, we shall be perfectly healed of all our sins, which are as sicknesses to the soul, as the word Dophkah, or Raphakah signifieth healing so Origen and Ambrose. From Dophkah, they came to Alush.] Alush, saith Ambros. signifieth labour, Vers. 13. and here they saw the glory of God, had flesh and manna given them, whereby is signified, that they which labour for it, shall be fed with the heavenly manna. But those things happened in Sin, Exod. 16. and therefore Origen saith better, their coming to Alush after Raphaca; for Origen. so the Greek readeth it, that is, to labour after healing shewed that we are to this end healed of our sins, that is, have them forgiven unto us, that we should labour hence forth to walk in the way of righteousness and holinesse. From Alush they came to Rephidim.] Rephidim signifieth the praise of judgement, their coming then from Alush signifying labour to this place Vers. 14. shewed, that after labour in the way of righteousness shall come the praise of God, as a crown thereof. Origen. Ambros. Vers. 15. And from Rephidim to Sinai.] Here the law was given, and the secrets of Gods will revealed many mystical ordinances being appointed, to show that he, which hath attained to the praise of God shall have his secrets revealed unto him, and see that, which others see not. And they removed from Sinai, and pitched in Kibroth-hattaavah.] That is, the graves of concupiscence hereby was shewed, saith Origen, that they Vers.. 16 who have inwardly received the laws of God, and have them written in their hearts, have mortified and butted as in a grave, their fleshly concucupiscences. And from Kibroth-hattaavah to Hazeroth.] This shewed, that after Vers. 17. the mortification of all fleshly lusts, shall follow perfect blessedness, according to the signification of the word Aseroth, and not otherwise, for flesh and blood shall not inherit the kingdom of God. And from Hazeroth to Rithmah.] This shewed, that coming to heavenly Vers. 18. blessedness we shall have our vision of God and of all divine things perfected, as the word Rithma singifyeth vision perfected. From Rithma to Rimmon parez.] Hereby was shewed, that they who Origen. Vers. 19 have their eyes opened, see spiritual and heavenly things so excellent, that they make an high division of them from earthly, as the word Kimmonparez, signifieth an high division. And from Rimmon parez, to Libnah.] This shewed, that they who are Vers. 20. so lifted up to heavenly things are made white as snow, the blemishes of their sins being done away, or that they, who take the right way to heaven, do wash them and make them clean, that their sins as read as scarlet may be done away, and they may be white as wool or snow, as Esay, 1. 16, 17, 18. as the word Libnah, signifying whiteing or whited implieth. From Libnah, they came to Rissah.] Rissah is by Origen rendered laudable Vers. 21. tentation, by Jerome a bridle, and their coming hither was shewed, that the soul being purged from sin is to be preserved by tentation, being otherwise ready to be corrupted again, and hereby, as by a bridle it is to be plucked back from sin, tentation being as salt, wherewith it is said, every sacrifice is salted with salt; see also James 1. 2. and 2 Corinthians, 12. 7. From Rissah they came to Kehelathah.] This is expounded dominion or a rod, Vers. 22. the sign thereof, in allusion to Aarons rod that budded, the sign of his Authority, hereby was shewed, that they, who patiently endure temptations and profit by them, come to have dominion over all evil lusts, and over the world, which is mortified unto them; so Ambrose. Jerom expoundeth it the Church, saying, that hereby is set forth the returning to the Church being bridled by temptations. And from Kehelathah to mount Shapher] This is by Jerom expounded the Vers. 23. mountain of beauty, and is set forth by Adricomius to be beautiful to the eye, being in the wilderness of Paran, by their coming hither, it being Adricomius. shewed, that they, who are brought to the Church are built upon the rock Christ, a ston cut out of the mountain without hands, and so have a Dan. 2. 34. most beautiful situation. Origen expoundeth it by a trumpet and draweth to the spiritual warfare. From Shapher they came to Haradah.] This is by Jerom expounded a miracle; Vers. 24. intimating, that such as are built upon Christ attain such happiness, as is admirable, which the eye hath not seen, nor the ear heard, &c. 1 Cor. 2. 9. And from Haradah they came to Makheloth.] By Jerom expounded assemblies, Vers. 25. showing, that the whole assembly of the first born are joined together in Christ through brotherly love. And from Makheloth they came to Tahath] That is, under, showing, that the Vers. 26. faithful for all the graces received are not lifted up, but continue humble. Origen, patience, showing, that the servant of God must be patient suffer many things, that he may do good to others. And from Tahath they came to Tarah] That is, a driver away, by Vers. 27. which name Abrahams father was called, because he driven crows and other birds away from the corn; and hereby was shewed, that evil spirits, which as fowles are ready to eat up the good seed of the Word, should be driven away; so Jerom. And from Tarah they came to Mithcah,] That is, to sweetness, showing, Vers. 28. that evil spirits not being suffered to eat up the Word; great sweetness sweetness is by and by found therein. And from Mithcah to Heshmonah,] That is, acceleration, or hast-making, Vers. 29. to show, that sweetness in the Word being found, there is no slothful resting, but a making hast to more perfection in grace and knowledge. And from thence to Moseroth,] That is, bands with discipline, to show, Vers. 30. that they who make hast towards more perfection are held with godly discipline, as with bands, that are never broken off again. And from Moseroth to Benejaakan,] That is, the children of necessity, Vers. 31. saith Jerom, or percolation, saith Origen, to show, that the truly faithful do not strain out one of the least of Gods Commandements, but apply themselves carefully to keep them all. And from thence to the Mountain Gadgad.] That is, expedition, or girting Vers. 32. to, showing, that in the spiritual fight we must do, as they that have their swords gird to them, killing and cutting off the adverse powers, that would draw mens souls to destruction. And from thence to Jotbathah.] That is, goodness, setting forth the reward of those that fight the spiritual warfare. Vers. 33. And from thence to Ebronah,] a passage, to show, that having come to good, we must be passing on still, till we come to Canaan itself, the perfection Vers. 34. of all good. And from thence to Eziongaber.] That is, wood carved by man, or as Origen, the counsels of man; showing, that from childish thoughts and speeches, Vers. 35. we must grow to be men in knowledge and understanding, and hereby we must do all things. And from thence to the wilderness of Zin, which is Cadesh.] Zin signifieth a commandment; and Kadesh, holy, but here per {αβγδ}, saith Jerom, it Vers. 36. signifieth impiety; this shewed, that where the commandement is, there is sin. And from Kadesh to Mount hoar,] That is, a Mountain, showing, that when Vers. 37. we are overcome by sin, we should go to the Mountain, Christ, that in him we may overcome wherein we have been overcome. Of the mystery of Aarons dying here, see before, Chap. 20. And from hoar to Zalmona,] That is, a shadow, because here and in the Vers. 41. next called Punon, they were bitten with serpents, and had a brazen serpent set up, a shadow or figure of Christ for their cure, so Jerom. Hereby was Origen. set forth Christ, under whom we come to be shadowed from all heat of temptation. And from Zalmona to Punon] That is, a diminutive mouth, showing, that such as are come under the shadow of Christ, speak sparing and warily Vers. 42. of the deep mysteries of Divinity. And from Punon to Oboth.] That is, Pythones, such as have a spirit of divination, showing, that after an estate in Christ attained, we shall be Vers. 43. assaulted by the charms and witcheries of Satan. And from Oboth to Jieabbarim in the border of Moab.] Jieabbarim signifieth an heap of stones of those that pass on; and hereby was shewed, that the Vers. 44. faithful are as stones founded upon the chief corner ston Christ, so that they cannot be moved, but notwithstanding the charms of Satan, go on from grace to grace. And from Jim to Dibongad,] That is, saith Origen, a bee-hive of tentation, Vers. 45. to show, that even when we come near our journeys end in the way to heaven, and have profited most, yet temptations await us. From thence they came to almond Diblathaim,] That is, the contempt of Vers. 46. figs, that is, of the sweet and alluring things of this world, as they must proceed, that will have the pleasures of a better world. From thence to the Mountains of Abbarim before Nebo.] That is, to the Vers. 47. Mountains of passengers before Nebo, that is, shutting up, for here Moses dyed, and the laws being concluded from having any power, was signified, such as pass on then in the contempt of this worlds pleasures shall pitch upon Gods holy mountain, and no more be under condemnation by the Law. From the Mountain of Abbarim to the plains of Moab by Jordan, near jerico.] Vers. 48. This shewed, that this is the end of all our proceedings, that we may be refreshed with the waters of Gods river, and so be counted worthy to enter into the promised land, but because they pitched here unto Abel-Shittim, that is, the mourning of thorns, it is intimated, that we must still to the end mourn for our sins. Thus I have run through the allegories of Origen, Ambrose, and Jerome, and others made upon these Mansions, but although I aclowledge great mysteries to lie hide herein, yet many denominations here occurring being but according to the fantasies of the Writers, I cannot conclude, that any certainty is herein. Such passages, as we may aptly apply spiritually, we may make use of, and leave the rest, till it shall please the Father of lights, who caused them to be written for our instruction, to enlighten us further herein. Generally we may from these journeyings learn first, that we must look to meet with many troubles in our passage towards the Kingdom of heaven, by streights into which we shall come, by dangers of enemies, by wants of worldly comforts, of meat and drink, &c. by many temptations, by the tediousness of the way, so in time being through our own default set backward, and sometime made to fetch compasses to wonderful weariness, and by many plagues and judgments causing many to fall about us. 2. In our troubles and streights God will not leave us, but always extend his mercy, succour and grace unto us to supply all our wants, if we put our trust in him. 3. How much soever any people are favoured of God, yet he will not forbear taking revenge upon them, and executing most grievous judgments if they provoke him by their sins, as he sent plagues, and fires and flying serpents amongst this people. 4. No sort of men are free from sin, either people, priests, or princes, or prophetesses, and therefore all should work out their salvation with fear and trembling continually. A catalogue of their journeyings being thus made, now followeth a Ver. 50, 51, 52, 53. charge to drive out the inhabitants of Canaan, and to beat down their pictures, melted images and high places. Of the breaking down of their images, and driving them out, see before Exod. 23. 24, 31. and of high places, Lev. 26. 30. and of carved images, Levit. 26. 1. And this charge is repeated, Deut. 7. 1, 2. Deut. 12. The old inhabitants being driven out, they must divide the land amongst Vers. 54. them by the lot, to the more a greater part being given, to the fewer a less, Chap. 26. 54. Those that ye let remain, shall be pricks in your eyes and thorns in your sides, Vers. 55. &c.] See the like phrase, Josh. 23. 13. Ezech. 28. 24. The meaning is, that if they laboured not according to their power to drive them all out, as they should subdue them, but consent to make leagues with them, and make interchangeable marriages with them; as the Lord, if the Israelites had followed his directions herein, had fully purposed in time to have brought all the Canaanites into their power, so for neglect hereof he would give the Canaanites power over them, to compass them with armies, as with an hedge of thorns, and their beautiful women or images, with beholding which they had been taken, should turn to pricks in their eyes always galling and tormenting them, such sharp miseries should afflict them therefore. And this we may see verified in Judges, and Psal. 106. 34, 35. And here it would be considered, whether we are not likewise bound under the same pain, to expel all Popish Idolaters from amongst us, seeing by daily woeful experience many to be drawn away by them. CHAP. XXXIV. HEre the Land of Canaan is described by the four quarters lying South and West, North and East. The South quarter shall be from the monstrousness of Zin by the cost of Vers. 3. Edom, to the utmost cost of the salt Sea Eastward, &c.] In describing Canaan, the parts inherited by the two tribes and an half are left out, because they had their parts assigned them already, as is expressed, vers. 13, 14. whereby it is confirmed further, that Moses had direction from God in setting them out their parts on this side Jordan; but Calvin saith, that these parts were also comprehended within these limits. This description and bounding of the land was made, that the Israelites might see the great bounty of God towards them, in giving them so large a tract of ground in so pleasant and fruitful a place, to be accordingly thankful, and that they might know, how far to challenge against the encroachments of bordering Nations, and where to stay without seeking to enlarge their kingdom any further, Ezech. 47. 15. it is begun at the north and ended at the west in describing this land, here at the south, and endeth at the east; but this might be, because their return then to this land should be out of the north from their Babylonish captivity. The wilderness of Patriarks travails. Zin lay one hundred and twenty miles from Jerusalem towards the South, the salt Sea, otherwise called Asphaltites, is the dead Sea of Sodom, into which the river Jordan runneth, in the nearest part thereof northward, being within 14 miles of Jerusalem, but in length it is thirty six miles; of the strange nature of this Sea, see Gen. 14. Hitherto the South borders extent eastward. Now for the extent of it westward, it shall turn to the ascent Vers. 4, 5. of Akrabbim, and pass on to Zin, and to Kadesh Barnea, and to Hazar-addar, and to Azmon, thence fetching a compass to the river of Egypt, the going out of it being at the Sea. For the ascent of Akrabbim, the Sept. hath the ascent of Scorpions, according to the signification of the word. But it must needs be the proper name of a place, haply so called from Scorpions that abounded there, because it is a boundary, so Vatablus and Munster. It Vatablus. Munster. was an high mountain in the wilderness full of terrible serpents, Deut. 8. 15. of Acrabatane a city it is spoken, 1 Machab. 5. 3. which haply had the name from hence, so Jerom and Adricomius. Zin the next boundary cannot be the wilderness so called, nor Sin, where mount Sinai stood, for that was far beyond the bounds of Canaan, as Tostatus noteth, and is written with {αβγδ}, this with {αβγδ}. But it was a tower called Megdal Senna, the tower of Sin, so Jerom, and Adricomius, who calleth it also Senna, Sene, Sina, Hieron. Adricom. Sin. Cadesh Barnea was near to Edoms country 40 miles from Jerusalem, of which see more chap. 14. For Hasar addar, Jos: 15. 4. is Hezron, and then Adar, spoken of as two places. Of Adar Jerom writeth, as being a city in Arabia. Azmon, by the Sept. rendered Asemona, is thought by many not to differ from Hesmona in the 26 Mansion. The river of Egypt, Masius. Arias Magalian. this is held by some to be Nilus, but because the bounds of this land came not up so far, others better, Rinocolura, a river coming from Nilus along by the south cost of Canaan. the great sea, this is so called in respect of Vers. 6. other lesser seas within the land, and it was on the west side of the south bound, to set forth which the sea is often name in the Scriptures. Hitherto the south border. The west border was the great sea, this is called commonly the Mediterranean sea, and lay westward from Canaan, Gen. 12. 8. This sea divideth Asia from Europe and Africa. This border is no further described, but left to be understood, that it went all along from that place where the River of Egypt runneth into it to mount hoar, the north border next spoken of, and Hamath a city, since called Epiphania Vers. 7, 8, 9. from Antiochus Epiphanes. For the north border is set mount hoar, and Hamath, at the entrance thereof, ending at Zedad and Ziphron, the end of it being at Hazar Enan. This was not hoar a mountain of Idumea from Jerusalem 88 miles, for that lay Southward; but mount Hermon, Patriarks travails. Jos. 13. 5. which was near Hamath; and Hamath was a city much spoken of as a boundary, from the River of Egypt unto Hamath, some hold this to be Antioch. Ziphron is by Jerom called Zephyrium in Cilicia. Hazar Numb. 13. 21. Enan was a village in the border of Damascus. The east border was from Hazar Enan to Shepham, and from thence to Vers. 10, 11, 12. Riblah on the east of Ain, extending to the sea Cinnereth, and to Jordan ending at the salt sea. Shepham is by the Hebrews, saith Jerom, called Apamia. Riblah was in the tribe of Naphtali in the land of Hamath, of which it is afterwards spoken, 2 King. 23. 33. and Chap. 25. 6.& 20. 21. Ain, according to the signification, a fountain, is rendered in the vulgar latin the fountain of Daphnis. The sea Cinnereth, is otherwise called the sea of Tyberias, and the lake of Genesareth, having the name Cinnereth from Lyranus. Jos. 19. 35. a city near to it, so Lyranus, it was in Galilee. Jordan was a famous River springing from two others Jor and Dan about mount Libanus, and running all along on the east of Canaan from the north to the south, through the lake Genesareth, and finally into the salt sea of Sodom. For the whole length and breadth of this land, it was not so large but that many other countries do far exceed it, especially that which the Israelites possessed, when they enlarged their bounds furthest, from Dan to Beershebah, for this length according to Brocardus and Adricomius was but 64. or 66. Brocardus. Adricomius. miles, and the breadth from the sea to Jordan, but 16 in some places, and in others 18 miles. But the miles by them spoken of are three of our miles, because they describe a mile to be as much as one can go in an hour. So that of our miles the length was about 180, and the breadth about 48, which was not above the third part of England; and yet set forth as very large, partly for the great fertility thereof throughout, and partly in comparison of the streight place, wherein they had been cooped up before in Goshen in the land of Egypt. For that is a large country indeed, where no parts are barren, but all both vales and mountains fruitful for the nourishment of the Inhabitants. And the situation is to be noted, the great sea on the west, and Jordan and the sea Cinnereth on the east, and on the south and north high mountains, so that it was a most well defenced place, fitly typifying the company of the faithful compassed about with Gods providence; as with high hills and mountains on every side, Psalm 125. 2. Here is shewed, to whom this whole land is to be divided, viz. to nine Ver. 13, 14, 15. tribes and an half, for two tribes and an half had their inheritance already on this side Jordan eastward, wherefore their possession came not within the compass of this description, the utmost of which eastward is the River Jordan. The description of the land being made, the men are now nominated Vers. 16, 17, 18. that shall divide the land amongst these nine tribes and an half, viz. Eleazar, and Joshua, and a Prince of each tribe, Caleb of Judah, &c. The names of altogether are ten, besides the two Princes Eleazar and Joshua, for the two tribes, which had their possessions already yield no Prince to be over this business. Whereas it is said, that these should divide, the meaning is, that the lots being cast before them, they should consider each tribe with his lot, according to the greatness or smallness thereof, and proportion them out accordingly, that the smaller might not have more, or the greater less, but each tribe should, as hath been before shewed, Chap. 26. 54. And the parts being fitly proportioned, the prince of each tribe should take possession of the whole for his tribe, and then divide it amongst the several families. These Princes were neither the same that are name Chap. 1. nor the Searchers sent out, Chap▪ 13. nor the sons of them, except Caleb, who only survived, neither are the tribes name according to any former order, but their order is altered, but yet such an order is here followed in Ainsworth. setting them down, as doth most aptly agree to their placing in the land of Canaan, as we may see, Josh. 15. 16, 17, 18, 19. For first Judah had his lot in the south, Ios. 15. 1. Simeon within Judah, Ios. 19. 1. Benjamin next, Ios. 18. 11. then Dan, Ios. 19. 40. then Manasseh and Ephraim, Ios. 16.& 17. next Zabulon and Issachar, Ios. 19. 10, 17. Lastly, Asher and Naphtali, Ios. 19. 24, 32. wherein the wonderful providence of God appeared, in that, as it is here ordered, their lots fell out. And it is to be noted, that in placing them thus, respect was had to their brotherhood, Judah and Simeon being placed first abreast, who were the sons of Leah: next Benjamin of Rachel, and Dan of her maid one also by another: thirdly, Manasseh and Ephraim sons of Joseph. Fourthly, Issachar and Zabulon of Leah. Lastly, because there were no more paiers by the same mother, Asher and Naphthali, that came last of the two maids furthest north in Galilee abreast, as every two of the former had been also placed. God would have those, that were nearest one to another by birth, to be placed nearest together, that they might live together in the more unity and concord, which for brethren to do is a most happy and joyful thing, Psal. 133. and thus Judah and Simeon are said to have gone out to war together, judge. 1. 1. CHAP. XXXV. AFter the division of the land appointed amongst the other tribes, the tribe of Levi is here provided for, which had none inheritance by Vers. 1, 2, 3, 4, 5, 6, 7, 8. lot, because the Lord was their inheritance, as hath been said before. The provision made for the Levites is of cities to dwell in with their suburbs, out of all the 12 tribes, 48 in number, from those tribes that had more cities, more, and from those that had fewer cities, fewer, and of these six must be cities of refuge, for the manslayer to fly unto. Here because it is said, the tribes should give them cities out of their inheritance to dwell in, and suburbs for their cattle: some think, that the dominion of these cities, when they were given to the Levites, should not be in them, but in Lyranus. Cajetan. their former Lords, who should have the benefit of the vineyards, cornfields, milns, and such like which were not for the Levites use, because touching them onely habitation is expressed, and suburbs for their cattle, beasts and goods: And accordingly the Levites come to Eleazar and Joshuah, desiring cities to dwell in, &c. and have them set out unto them. And Jos. 21. 1. they instance in Hebron which was given to the Priests, and yet Caleb had it, Jos. 20. 7. But by this instance all that hath been hitherto said, falleth to the ground, because it is expressed how Hebron was given to Caleb, viz. the villages and fields about it, but the city and suburbs to the Priests, Jos. 21. 11, 12. and those they possessed and enjoyed to them and theirs, as the other tribes did their lots, otherwise they had not been given but lent unto them, see Levit. 25. 33. 34. the houses of these cities and their suburbs are the Levites possession, and their perpetual possession. And in particular, Barnabas, a Levite had a possession which he sold, and Solomon saith to Abiathar the Priest, go to thy own field. They had then these cities and suburbs Act. 4 34. for a possession, as the other tribes had theirs, as also Tostatus concludeth, 1 King. 2. 26. Tostatus. although sometimes he speaketh doubtfully, as inclining to the other opinion. The suburbs indeed are said to be for their cattle and their goods, but sowing of corn or planting of vineyards here is not spoken of, to show that such, as serve about the altar are not to entangle themselves with works of husbandry, like other men, but wholly to attend the divine service to which they are appointed. Their dispersing amongst the other tribes was to fulfil the prophesy of Jacob, Gen. 49. 7. but yet in great favour, it being turned into a blessing both to them who were taken from Calvin. Ut alias tribus retinerent sub jugo legis. Eorum urbes quasi lucernae erant, quae ad extremos usque angulos sulgerent:& quasi specula inquibus excubias agerent ad impietatem à sinihus terrae sanctae arcendam. amongst their brethren to be the Lords lot, and to greater dignity, and to all the tribes there being placed all over the kingdom amongst them, tending to the preserving of religion pure and uncorrupt amongst them. They were thus placed, saith Calvin, that they might the better hold all the people under the yoke of the Law, and that their cities might shine as lights to the uttermost corners of the land; they were as watch-towers, wherein they might watch and ward to drive away impiety from the bounds of this holy land, and from hence diffuse heavenly doctrine, and spread abroad the seed of life, and from hence examples of all holy integrity might be fetched continually. Moreover it was thus best provided for their own good, to place them in cities by themselves, and not to leave them to the living of dwelling promiscuously amongst others. For if they had dwelled promiscuously with the rest they might have been more prove to contract many vices, and to neglect the study of the Law. But now their very placing by themselves was a continual admonition unto them, that they were singled out from the people, that they might wholly addict themselves to God. Their cities were as so many academies, wherein they might the better and the more freely exercise themselves in the study of the Law, and be the better formed to undergo the office of teaching. They were shut in with walls, that the vulgar corruptions might not so easily pierce unto them, and that by living together one might stimulate another to piety, temperance, and all other good manners. Thus Calvin; And hereunto it seemeth that respect was had of old, when the Clergy of this land lived in like manner in distinct places, the clergy of each diocese together with their Bishop coming thence amongst the people to preach, and to do other holy duties, and then returning again to their cells. But now we are seated otherwise, and so are less given to divine studies, and by consorting more with the vulgar, we come to have vulgar conditions, to intend earthly husbandry more then heavenly, and are infected with their evil manners many of us, intemperance, incontinence, blasphemy, curiosity in apparel, and other fowle vices. But let us remember howsoever our placing is, that we are disjoined, as the Levites were from the vulgar in our education, holy orders, employment and maintenance, that our Parsonages and other ecclesiastical dignities may shine as lights to all the corners of our Parishes, and be as watch-towers to drive away 'vice, for which our examples must shine, or else our preaching will be fruitless and unprofitable. The suburbs are said to be for their cattle, goods and all their beasts: The Vers. 3. Septuagint and vulgar latin have onely their {αβγδ}, pecora& iumenta, cattle and fourefooted beasts. But both in the Hebrew, and called. there are 3 words; the first signifying most properly their beasts; the next, their substance; that is, their corn, and hay and such like, for which happily they had barns and houses in the suburbs, and the last all other living things that they had, as smaller cattle and poultry. The rabbis, Maimony of release and burial, ch. 13. sect. 3. because the last words signify all living things, infer, that besides the suburbs, they had to every city a place also given them, wherein to bury their dead, because the suburbs were for living things, not to bury the dead in, see also, luke. 7. 11, 12. For the extent of the suburbs of each city, they must be from the wall Vers. 4. 1000 cubits round about, but it is further added, and ye shal measure from without Vers. 5. the city on the East side 2000 cubits, and on the West 2000. &c. If these suburbs must reach but 1000 cubits, how is it said, they should measure to every quarter 2000. The Rabbin resolveth it thus, the thousand were for Maimony of Release and Jubilee, c. 13. suburbs, and the two thousand for fields and vineyards. But this is against the text concluding, This shall be to them the suburbs, so that they had no fields or vineyards, but suburbs onely, as was also touched before. Some, saith Ainsworth, resolve it thus, the first 1000 cubits may be understood of the sacred measure which were twice so great as the common cubits. Ainsworth. Some following the vulgar latin, in which the first is rendered 1000 paces, the next 2000 cubits; say, that a place is twice so much as a cubit, and so there is no difference, but the word both first and last is in Hebrew the same, a cubit: and therefore this is of no force, and no better is that of sacred and common cubits, because there is no reason why we should take the same word twice used in the same verse to set forth divers things. There is then another solution to be preferred, and that is, that towards every quarter of the world, both East and West, North and South, two right lines should be drawn from the walls. either of them 1000 cubits, and so towards every quarter would be in both these lines 2000 cubits, and at the end of each line they should set up a mark, the whole number being 8 and by these draw a circled round about. And thus more easily all occasion of controversy being avoided, the bounds might be set out, whereas if they were left to measure in as many parts as they would, it could not so readily have been done, and more question might arise about it. Some bring other solutions, as that Mariana. the measure in the fifth verse, is not like that verse four, from the wall outward, but at the end of the line drawn from the wall Eastward, another should run right opposite to the city 2000 cubits, and as much westward. &c. and so the whole square of the suburbs should be 8000 cubits: but seeing some cities were greater, and some less, and therefore if they went this way to measuring in some parts, the direct line from the wall might in some places come short, and in some over-reach 1000 cubits, this Rickelius, Cornelius à lapide. Calvin. cannot be admitted. Some think that the semidiameter being 1000 cubits, the diameter should be 2000. Calvin is for the circled of the suburbs round about every quarter, of which it is meant should be twice so much as the right line drawn from the center, but the line was not drawn from the center, but from the wall of the city. For the cities of refuge, which six of these 48 should be, in that they Vers. 6. were amongst the Levites, it was hereby shewed, that the ministers of God should be patrons of the miserable, and without respect of persons judge of every mans case that fled thither, that if he were a murderer, he might be redelivered again to the secular power to bear his deserved punishment; if otherwise by accident he had killed, he might amongst them bee protected. These cities of refuge are called cities {αβγδ}, that is, of gathering, in called. Shezabuth of deliverance, in the Septuagint; {αβγδ}, to fly unto, the use of which is set down verse 1. &c. Philo questioning why the Levites Cities must be Cities of refuge, answereth, because they Philo lib. de profugis. were profugi as it were, for Gods sake leaving parents, children, kinsfolk, and worldly alliance, when without respect they killed the worshippers of the golden calf; and because they had the power of absolving and condemning, this office belonging to the holy ministry, and hereunto may be added, that they were most expert in the Law, and so fittest to judge of divers cases, and these cities being appointed in the great mercy of God to save innocent blood from being shed, they who were nearest unto him, were fittest instruments to be employed about the seeing to the observation of his ordinance herein. The Lord promised to appoint cities of refuge, Exod. 21. 13. and now he taketh order about them, and Deut. 4. 43. three of them on this side Jordan are nominated by Moses, and Josh. 20. 7. the other three in the midst of Canaan. And these three must be appointed, out of every third part of the land one, a way being prepared, that the manslayer might readily fly thither, Deuteronomy 13. 3. The rabbis add, that these Cities should be high like watch-towers, that they might be seen a far off, and inscriptions should be made upon the way to direct him, that fled where two ways met, and this was Refuge, Refuge. And for the preparing of the way, they say that it must be 32 cubits broad, and the Magistrates must once a year sand to prepare the way by evening hills and dales, and making bridges over rivers. Of these Cities of refuge it is further added, Deut. 19. 8. that as their bounds should be enlarged, they should appoint 3 more. For the injunction, that every Tribe should give cities, according to Vers. 8. his inheritance, the Tribe, that had many cities more, and the Tribe that had fewer, fewer, we may see how respect was had to this, Jos. 21. 9. &c. that is, not going precisely by the number of cities in each Tribe, but by the quantity of ground possessed by them. For Judah and Simeon together Jos. 15. had one hundred and twenty Cities, and yet gave but nine to the Levites, Joshua 21. 16. Naphtalim, which had but nineteen, gave three, which was much more then by their proportion. Issachar had but sixteen, and Asher two and thirty, Zabulon onely twelve Cities, yet gave either of them four Cities to the Levites. But it may be that respect was also had to the greatness or smallness of the Cities given, greater, although no more, being given by the Tribes, that abounded more, and lesser by those that had fewer. And all these Cities were divided to the Priests, and 3 families of Levites by lot, Jos. 21. 9. When ye be come over Jordan into the land of Canaan, ye shall appoint you Vers. 10. Cities of Refuge, that the slayer, that killeth any person unawares, may flee thither; &c. that the manslayer die not before he stand before the congregation.] Of these Vers. 12, 13, 14, 15. Cities being six; three must be on this side Jordan, and three in the land of Canaan both for an Israelite and a stranger, and sojourner amongst them to flee unto. Amongst the Hebrews the nearest of kin to him that was slain ought to slay the murderer, as we may see vers. 19. and Deut. 19. 12. if any man then were slain amongst them, his kinsman was ready presently to seek the killer to slay him; wherefore that such as killed any unawares, and so not being worthy to die for it, might not thus be be cut off, the Cities of Refuge were appointed forthwith to flee unto, within the walls of which, and not in the suburbs he might be safe, till his case were judged, and thenceforth if he were found not guilty of murder, but if otherwise, he was to be delivered to the kinsman, the avenger of blood, that he might slay him, vers. 19. and in case he had no kinsman, that were Maimony of murder, cap. 1 able to do it, saith Maimony, the judges caused him to be put to death by the sword. These words, from the avenger, are in Hebrew {αβγδ} from the kinsman who is the avenger, the same word is rendered a redeemer, Levit. 25. 25. and a kinsman, Ruth 2. 20. and Chap. 3. 9. For his standing before the Congregation] the order was this, he that had accidentally killed another man, fled immediately to one of the cities of refuge, where in the ears of the Elders of that City, he told his case, and so was received in, when the avenger of blood came thither in the pursuit of him, if those Elders judged him a murderer or not, they sent him to the City where he had done the murder, and there by the Elders in the name of the whole Congregation he had his Judgement, and so might be cut off, but not otherwise, Jos. 20. 3, 4, 5, 6. for the not guilty lived in a kind of exile in the City, to which he fled, till the death of the High Priest, Vers. 25. being sent back thither again after his trial. Whereas this provision is made not onely for the Israelite, but also for the stranger and sojourner amongst them, some will have all one meant by both these two words, viz. any of the Tostatus. Hebraei. Heathen coming and going, or dwelling amongst them, and embracing the true Religion, which sort of Heathen were called Proselytes. But others better, because God would have no innocent blood, no not of the Idolatrous ethnics shed, except Canaanites, by the first word understand Masius. Proselytes, and by the other the Heathen unconverted for even to the worst Humanity was by Gods people to be shewed, that they might the rather be won to the truth.. But if an Heathen killed an Heathen, Maimony. saith Maimony, no City of Refuge might receive him, but of this I can see no reason, if the slaughter were made in the land of Israel. Touching this fleeing to one of these Cities, and abiding there, Calvin thinketh, that Calvin. this means of escaping danger was devised in favour to the kindred of the slain, that they might not be vexed by seeing him that had shed their kinsmans blood to be exasperated against him. For the distinction of the Cities of Refuge▪ three on this side Jordan and three in Canaan▪ as many out of two Tribes and an half, as out of nine and an half, Philo giveth this reason, because the country on this Philo. side Jordan exceeded, and was further from our kindred, but those on the other side were nearer to it, which is subject to sin; what he meaneth hereby I cannot tell, but this seemeth to be the best reason, because on this side Jordan the bounds were very great, and some think that blood was oftener shed. Arias and Magalianus will have the privilege extended Arias. Magalian. to all the forty eight Cities, but in six of them onely cases were to be tried, but this is a found assertion, and against the Text. That is more probable of the Tabernacle and the Altar, wheresoever it were, the fleer hereunto was in a Sanctuary. But of this see, Exod. 21. 13. and many things more touching such privileged places. Here is shewed, who is not to be judged to have killed his neighbour Vers. 16, 17. unawares, viz. 1. He that smiteth with any instrument of iron, be it small or great, or with such a ston or wooden instrument, as wherewith he may be wounded and die, for in any of these cases, although the smiter had no intent to kill, if he willingly smiteth, and death followeth, he is a murderer, but if the ston be very little, or the wood, viz. a small wand, which no man would think dangerous to kill, it is man slaughter, and for such were these Cities of Refuge. 2. He that any other way killeth a man Vers. 20, 21. willingly, although the instrument be unapt to kill, or he doth it without an instrument, with his hand onely, he is a murderer; for a man may thrust and throw another to the ground and so kill him, or by throwing a small ston, or beating him with his fist, therefore herein it is to be judged by the hatred of the killer: and Maimony saith, if he would not speak to Maimony. him in three daies before, he is judged to have hated him, but this rule alone is not sufficient, because as Cain to Abel, some will speak to those that they hate when they are ready to cut their throats, as Joab to Abner. There are therefore three things put here. 1. If he hated him. 2. If he laid wait for him. 3. If out of enmity he thrust, threw at him, or smote him: for if in enmity, to which he is suddenly stirred up, he seeketh to hurt him, and he dieth, he is a murderer, Vers. 23. but if there were no hatred, or enmity, or lying in wait to kill, but he killeth by a sudden thrust, haply into the water, or fire, or in parting those that fight with a drawn weapon, or in exercising himself, one coming suddenly upon his weapon, or by casting a ston at some bide or beast, or something else, or shooting an arrow likewise, not seeing any man in the way, &c. this is man-slaughter, and a City of Refuge was given for it. See also Deut. 19. 4, 5, 6. where it is further expressed, if one killeth a man ignorantly and hated him not in times past, heri& nudius tortius, that is, some short time before, as is not the case of those, that quarrel, and upon quarreling strike and kill, for here enmity goeth at the least a little time before the blow, and therefore it is murder. Touching the instrument, by which in the first case it is to be judged, Maimony saith, that they considered the thing Maimony of murder, Ch. 3. Sect. 1. wherewith he smote, the place where, and the strength of the smiter, and the strength of the smitten. If it were a sharp iron instrument, as a bodkin, or but a needle, it is murder, so likewise if the ston or wooden instrument, were great enough to kill such an one, which is meant by the ston of his hand, or the wood of his hand, as it is in Hebrew, that is killing his hand, or if he struck him without any instrument, if the strength of the smiter were so great, and the strength of the smitten so small, that he might hereby be killed in common judgement, it was murder, and for the death to which the murderer was to be put, see before, Exod. 21. 12. the revenger of blood shall slay the murderer when he meeteth him, so Verse 19. also. The meaning is not, that he should do it rashly of his own head, but being first examined and judged and delivered unto him by the Judges. Of the Exposition made hereupon by Calvin, see before upon Exod. 21. 13. And he shall abide in it, until the death of the High Priest, that was anointed witb holy oil.] Here a case is put by Tostatus, if he that killeth another Vers. 25. Tostatus. accidentally be fled into a City of Refuge, and before his trial the High Priest dieth, he must then abide there till the death of the High Priest succeeding him, and if he killeth the High Priest himself, he must likewise abide, till the death of his successor. And he that by chance killeth any in a City of Refuge must not flee to that, but to another, because so he should be in the sight of the kinsfolk of the slain to grieve and provoke them, which is against the scope of this law. But why the High Priests death should be the limit of his abiding here, seeing it is sometime sooner and sometime later, and some going by this rule must abide much longer, and some a far shorter time; there are divers conjectures. R. Solomon saith, R. Solomon. because it was the office of the High Priest to intercede for sinners, and he did after a sort bear the sins of the people, therefore by his death satisfaction being, as is were made for the manslayer, he must not go any longer in danger of death, but freely return to own his place. Rabbi isaac R. isaac. saith, he that fled; served the high Priest in the time of his banishment, for all the Cities of Refuge were under him, and therefore having served till the death of one, he must not be compelled to serve under another also, this being too great a punishment. R. Moses saith, because the High R. Moses. Priest being dead, it was a time of mourning to all the congregation, and therefore if any man was grieyed for his kinsman slain, he should now cease, and think no more of it, to take any revenge, that hemight attend to mourning for the common loss in the High Priest. Oleaster, because the High Priest represented God, to show how Oleaster. hateful unto him is the shedding of innocent blood, he kept the manslayer, as it were in ward, as long as he lived. Others say, that the High Priest the common father of the country being dead, all wrath conceived shall also die, and all offences be butted with him, the ending of his life being as the ending of that world, and from thence a new beginning. Some other frivolous reasons are yielded by other rabbis; but I rest in these for the literal reason, and specially in that of the High Priests keeping him in ward, as it were, as long as he lived, to show the odiousness of bloodshed before his God. lo the great, telleth of the most godly Emperours, lo Magnus Ser. 2. de quadrages. that they likewise upon the day of the death of our Saviour Christ, remitted of the severity of their laws, and let those that had offended in smaller matters, to go free, that they might feel the comfort of their mercy upon the day, that God shewed his greatest mercy to sinful man. The mystical The mystery. reason was to show, that none are freed from their least sins unwillingly committed, but by the death of our High Priest Christ Jesus, but are held even hereby, and cannot come to any possession in the heavenly Canaan, till that by this they are set free, as he that shed blood was banished, and could not be released till the High Priests death, although he shed it ignorantly, without any enmity, with the casting of a ston, or striking off his hand, in jesting, and sporting, through infelicity more then ill will, Hieron. contra Pelag. lib. 1. Gregor. magn. Hom. 6 in Ezek. as Jerom speaketh. Gregory saith, what is prefigured in that he which fled might not return, till the death of the High Priest, but that mankind becoming guilty of death by sin, is loosened after the death of the true High Priest, Christ Jesus, from the bands of their sins; and repaired in the possession of Paradise? Cyril Alex. that the soul being departed out of Cyril Alex. in Collectan. c. 15. ex Deut. the body is punished by banishment in secret or low places, as in a City of Refuge, until that it be set at liberty by Christ descending to hell, opening the gates, and losing the bands, and saying go out, and be revealed. And Origen applieth it to the abiding of those, that sin ignorantly a certain Origen. time after this life, as it were in banishment. But hereby and by that of Cyril, the opinion of a Limbus, to which the souls of the faithful dying went and remained there, till Christ coming after his death, set them free, seemeth to be favoured, touching which because nothing is said in the holy Scriptures. I leave it as a fond conjecture, adhering to that of Gregory followed by Rabanus, and others, as Ambrose, who saith, that the fleeing to Ambros. de sugasaeculi. c. 3. Joh. 1. 27. Heb. 7. 26. these Cities figured out the fleeing to that soul, wherein the word dwelleth, that is the Prince of Priests, Christ Jesus, by whose death we are delivered from all fear of death, seeing he is the Lamb of God that taketh away the sins of the world, being propounded of God a propitiator, a Priest for ever, just, holy, innocent, unpolluted, and separated from sinners. Isidorus Isidor. Pelusiota lib. 3. Epist. 108. saith, hereby was signified, that if by the death of the High Priest involuntary sins of ignorance were remitted, much more by the voluntary death of that High Priest even voluntary sins are remitted to the faithful, and they are restored to Jerusalem above, which is free, seeing his death is again extinguished by his resurrection. Now for the Cities of refuge appointing, and not immediately acquitting the guiltless manslayer, but enjoining him a kind of penance, that was partly to avoid further strife betwixt him and the kinsman of the slain, and so more blood shed, that might have ensued; so obstinate and stubborn were the Jews, partly that they might not be grieved by his presence, whom they therefore hated, and partly to show the odiousness of blood shed, although unwittingly, that all men might the more take heed of it. The Mystery of this was to show, that so soon as a man is overtaken by any sin, he should by true faith and repentance flee to Christ to avoid the danger; he that fleeth not thus is in continual danger of being destroyed: and who fleeth thus to Christ, but he that cometh to the Levites cities? that is, cleaveth for time to come to the Ministers of Gods Word, dwelling as it were, by diligence in frequenting their holy exercises amongst them, that he may be more sanctified and enlightened in the knowledge of the truth. But why are three on this side Jordan appointed, and three in Canaan? To this the Ordinary gloss saith, that by the first three the remedies Glos. Ordin. in Jos. 10. against sin before baptism are set forth, viz. the faith of parents, their offering the child to God, and circumcision; by the other three, the remedies after baptism, fasting, prayer and alms. Rabanus, going by their names, saith, that Bosor signifieth streights, which is the first city on this Rabanus. side Jordan, showing, that he who hath sinned, must seek to escape by being straightened and afflicted in conscience therefore: the second City, Ramoth, an high death, shewed the mortification of sin: the third City, Gaulon, volutation, or tumbling, shewed, lying down in sackcloth and ashes. Then follow three in Canaan, 1. Kadesh, signifying holy, and so showing an holy and new life. 2. Hebron, signifying conjunction, and showing the joining of the soul unto the Spirit of God, from which she was by sin separated. 3. Sichem, a shoulder, showing the carrying of a sheep, that had erred, but now returned by repentance upon Christs shoulder amongst the 99 again. Others make other allegories upon these names, which I spare to set down. But if the slayer come at any time out of the border of the city, &c.] Maimony Vers. 26. saith, that if he came out to go up to Jerusalem at any of the feastival times, or to be witness in matter of life and death, he should be in danger Maimony of murder, c. 7. of being slain by the avenger of blood, so strict was the charge of his keeping within this city, that not only he might not come out upon other occasions of his own, which were more sleighty, but not for these being most weighty. In speaking of the avenger of blood, finding him he saith, if he shall find Vers. 27. him out of the border of the city] Maimony seemeth by the border, to understand the limits; but Tostatus better, all those parts within the walls Tostatus. Vers. 28. only, because it is said, he should have remained within the city, so that the suburbs are not meant by the limits, but the walls. After the high priests death he might return to his possession, but never to his high state and dignity again, saith Maimony; because of the great scandal that came Maimony of murder, c. 3. by his hand. But some thing he hath superstitious, a manslayer adjudged to exile, if he dieth, before he come at the city, they carry his bones thither to be butted; and if he die there and be butted, after the high priests death, they take up his bones again, and carry them to the sepulchers of his fathers. Much like to this law of refuge, Philostratus relateth one amongst Philostrat. de vita Apoll. c. 3. the Egyptians. It was the law, saith he, of the Memphites, that he who had killed another unwittingly, should flee to the Gymnosophists, and being by them absolved, he might return home again, if he had first offered some small gift at the tomb of the slain, but not otherwise. This case of being in danger of killing, if he were found out of this city, The Mystery. Rabanus. saith Rabanus, shewed, that such as have fled to Christ by repentance and faith, ought to continue to the end in the true faith, hoping for salvation only by the merits of Christs death, and in penitency; but if he doth not, and the great Judge of all, that is, Christ, who is the kinsman for our flesh taken, take him and cut him off, he shall be justified in his proceedings against him. Thus then they hazard their souls, that after repentance fall to licentiousness again, as the dog returning to his vomit: but such as fleeing 2 Pet. 2 20. by repentance continue penitent and faithful to the end, are acquitted from all their sins, and by the death of Christ come to an heavenly possession, from which for sin they had been banished, although involuntary. Whoso killeth any person shall be put to death by the mouth of two witnesses being Vers. 30. a murderer, but one witness shall not cause him to die.] Who is a murderer, that must die for it, was shewed before, Vers. 16, 17, 18.& Exod. 21. 14. but because it was not shewed what witnesses must come against him, the same law is here repeated, and this is added, and the witnesses must be two or three, Deut. 17. 6.& 19. 15. and that not only in the case of murder, but in every other case. And accordingly Timothy is forbidden 1 Tim. 5. 19. to condemn an elder, but only by the testimony of two or three witnesses; and of this it is spoken, Matth. 18. 18. In the civil law seven witnesses at the least are required against any Clergy man, 27 against a Cardinal, a deacon, 44 against a Cardinal, a priest, 72 against a Cardinal, a bishop; the reason whereof, saith Tho. Aquin. is, because these men are much envied Tho. Aquin. 2. 2. qu. 70. artic. 2. for their reproving and punishing of sin. But the Apostle thought not such a number of witnesses requisite, but sufficient witness onely to prove the accusation true. And sometime a man may be condemned without witness upon his own tonsession, or upon the testimony of one, other things concurring to testify against him also. But generally one witness is judged insufficient, because one may be carried with envy, as two are not so commonly, and if they be, they may, being separated and so examined, be found out by their differing tales. Ye shall take no satisfaction for the life of a murderer which is guilty of death, Vers. 31. Hebr. Wicked to die. the Sept. Condemned to die. This is spoken to Judges, who must not be swayed by bribes to save the life of any murderer, or to defer his execution; no though he would give all the goods of the world, as the rabbis say, and the avenger of blood be content to let him escape, because the soul of man slain is not his possession, but the possession of the Maimony of murder, ch. 1. Sect. 4. most holy blessed God. And as death may not be bought off from a murderer, so may not banishment from an involuntary shedder of blood. So ye shall not pollute the Land wherein ye are, for blood defileth the land, &c.] These words have reference to vers. 31. and it is meant, that not only he, Vers. 32. Vers. 33. who murdereth is polluted, but also the whole land by the blood thus shed, neither can this pollution be expiated, as other pollutions by any sacrifice, but of the murderer, the like foul pollution to which is noted by the rabbis not to have been imputed to any other sin, except spiritual whoredom of idolatry, Jer. 3. 2, 9. and idolatrous bloodshed; Psal. 106. 38. whereby the abomination of the sin of murder appeareth. Bloodshed against the will is not of this polluting nature; yet he that killeth thus must keep in his city of refuge, and not return for any bribe, but being set at liberty by the high Priests death, that all might account the life of man a precious thing, and take better heed, how they shed the blood of one another; and for the mystery, that was herein, of which enough before: of Gods dwelling amongst them, see before, Chap. 5. 3. Vers. 34. CHAP. XXXVI. HEre is nothing else, but a confirming of the inheritance of each tribe unto it, that in no part it might pass to another in case of daughters inheriting and marrying, for such must mary onely within their own tribe; and this determination is made upon occasion of the daughters of Zelonhehad, of whom see before, Chap. 27. Some it seemeth, out of a desire to get their inheritance, would have married them, which were of another tribe; wherefore Machirs sons stand up and pled against it before Moses, and not only for them but for all other daughters having inheritances a law is made, that they should always mary within their own Vers. 8. tribe, and consequently all women, because although they had a brother at the time of marriage, yet he might die, and so the inheritance fall to them. And upon this is the reason grounded why Mary must needs be of the tribe of Judah and of the house of David, because Joseph her husband was: for not men of the same tribe onely be here spoken of, but of the same family. And for this is Origen, Severus, Theodoret, Procopius, Isidor, Chrysost. Theoph. Enthymius, Hilar. Hieronym. &c. onely they except that the tribe of Levi was free to mary into any other tribe, because Levi had none inheritance, and by this allowance it fell out, that Christ came of Mary of the tribe of Judah, and so of Kings, and yet of Levi and so of Priests also, seeing she was akin to Elizabeth, Zachariah his wife, and thus the birth of Christ suited with him being both King and Priest. But others hold, that only daughters having possessions are here prohibited to mary out of their own tribe, and David of the tribe of Judah married Michal Sauls daughter of Benjamin, and when the women of Benjamin were all cut off, the other tribes vow not to give of their daughters to them to wife, intimating, that they might have done it notwithstanding any law made to the contrary, so Hugo, Burgensis, Oleaster, Vatablus, Masius, Cajetan, &c. But it is easily answered, the case of David in this was extraordinary, he had Michal for a reward of his valour, and necessity requiring, that the Benjamites wanting women, should be supplied otherwise, gave occasion to that vow, which if it had not been made, this law for that time might have been dispensed withal. Mystically, saith Rabanus, the care here shewed, that no inheritance The Mystery. Rabanus. might pass to another tribe by the marriage of a daughter, did set forth the care that every one ought to have, that the heavenly inheritance may not pass from him by his hearts being wedded to worldly things, when he doth gaod works, which shall be rewarded in Heaven. A COMMENTARY UPON THE BOOK OF Deuteronomy. CHAP. I. THis book, as the other four before going, hath the name in Hebrew from the first words, Elleh hadebarim, in Greek being called Deuteronomy, or a second repetition of the Law; the rabbis call it Sephertochechoth, the book of rebukes, because in the Targum Hierosolym: the first words are thus targe. Hierosol explained. These be the words which Moses spake to all Israel, he rebuked them for that they had sinned on this side Jordan. It containeth, as Ferus noteth, Moses his sayings to all Israel, being now ready to depart out of this world, being left by him, as Ferus. his last will and testament, he being herein an example to us, to have a care of the good of the Church of God, not onely whilst we live, but after our death. Herein first he reciteth Gods benefits towards them. 2. The sins of the people, and the punishments following hereupon. 3. By all sorts of arguments he seeketh to stir up in them a care to keep the Law. 4. That no man might excuse himself saying, I know not the Law, he repeateth and explaineth it. 5. He denounceth judgements against transgressors and promiseth blessings to all, that keep the Law. 6. He maketh an holy hymn for them. 7. He blesseth every tribe, and then goeth up to the mount Nebo and death. Vers. 1. These be the words which Moses spake to all Israel on this side jordan in the wilderness, in the plain over against the read sea, between Paran and Tophel, and Laban, and Hazeroth, and Dizahab. The place where Moses uttered these words is most accurately here described, the plain, in which was the plain of Moab, see verse 5. and chapter 34. 1. For here the children of Israel were, and abode till the death of Moses, Numb. 22. 1. Over against the read sea, Hebr. over against Suph, that is, a flaggy place of Jordan; for Ainsworth. Suph signifieth a flag, as Ainsworth saith, some expound it, but the Septuagint and called. both render it the read sea; but happily Suph was the name of some place not far off, see before, Numb. 21. 14. Touching the other places, whereby this is described, viz. Paran, Tophel, Laban, &c Junius saith, that Jordan was on the West, Paran on the South, Tophel and Laban on the North, and Hazeroth and Dizahab on the East. Paran Junius. was a wilderness on the South of the plains of Moab, Tophel on the North, being the bound of Syria Caeles, where the city Pella stood; Laban was the town by Geographers called Lybias, Hazeroth, Gazorus, Dizahab an inferior tract belonging to Arabia Petraea. The vulgar latin, for Dizahab, hath ubi auri est plurimum, the Sept. by the gold-mines, according to the signification of the word Zahab gold. Eleven dayes journey from Horeb by the way of mount Seir to Kadesh Barnea.] Vers. 2. That is, this place was but eleven dayes journey going about by Mount Seir from Horeb, where the Law was given, and yet as followeth, v. 3. they were in coming thither to the 40 year; so Junius, for the first month of this year they came to Kadesh, Numb. 20. and the 11 month of this year having passed on hither Moses spake these words to them. Some think that all this was spoken in eleven dayes, and then Moses died, but no such thing can be gathered hence, onely by computing the times it is certain, that he could not spend many dayes in speaking, because Josh. 5. a passeover was kept by Joshua the fourteenth day of the first month, and after the death of Moses they mourned for him thirty dayes, Deuteronomy 34. 8. Then the Lord encourageth Joshua, and he speaketh to the Reubenites and Gadites, &c. Josh. 1. passeth over Jordan, sendeth spies to search Jericho, and circumciseth all the people, all which could not but take up almost thirty dayes more. Rabanus will not have this accurate description of the place and time of Rabanus. The Mystery. Moses his speaking to be without a mystery: For Moses, saith he, setteth forth the Law on this side Jordan; that is, before baptizing into Christs name, and the Law spake in the wilderness to show the barrenness of that carnal people, who brought forth no spiritual fruit of virtues, when they were instructed in the Law. And this was between Paran signifying increasing, because the people increased greatly; and Tophel signifying unsavoury, because they loved not the salt of spiritual wisdom, and Laban, white, because they were washed white with divers washings and ceremonies, and Aseroth, courts, or entries, because by the Law they were prepared to the entrance of faith, learning many things touching Christ thereby, and it is said, where is much gold, to show the treasures of divine wisdom lying hide in the Law. And these words were in speaking eleven dayes from Horeb through mount Seir, signifying hairy and sordid, to Kadesh Barnea, signifying the changed, elect and noble, to show that the Law given in Horeb should first come to a base people, the jews, and then be changed into a noble spiritual observation under the Gospel, &c. After he had slain Sihon, King of the Amorites, &c.] The History Vers. 4. of this see before, Numbers 21. The destruction of these enemies is specially commemorated, because they were in the way to Canaan, and had come out against the people of Israel to stop their passage into that land, whereupon they were the more obliged to the Lord, and might the better be moved to dutiful obedience, and be confirmed in a more assured hope to prevail afterwards. Of the mystery of these two Kings see before, Numb. 21. The Lord our God spake to us in Horeb, saying, ye have dwelled long enough Vers. 6. in this Mount, &c.] Here Moses beginneth to reckon up Gods benefits towards them and their sins against him. The remove from Horeb. here spoken of is set forth, Numbers 10. 11. the twentieth day of the second month after their coming out of Egypt, but the Words of God then used, were left to be recited here, it being onely said there, that the Cloud was taken up, and the children of Israel journeyed. Turn to the Mount of the Amorites, &c.] This also was passed over Vers. 7. in silence before, yea, and when they came nigh the Ammorites land, Moses sent to desire leave to pass through it, and fought not against them, till this was denied, and their King came forth to battle against him, Numbers 21. 21▪ but how this may be reconciled, I have already shewed upon that place. And I spake unto you at that time saying, I am not able to bear you myself Vers. 9, 10, 11, 12, 13. &c. myself alone, &c.] Here seemeth to be a commemoration of under rulers appointed to judge the people by the counsel of Jethro, the father in law of Moses, Exodus 18. which because it was done, before they came at the mount Horeb; and here Moses saith, at that time as having reference to the time, when God bad them depart from Horeb: A question ariseth, how these two may be reconciled? I do not find this touched by any, but Rabanus, Calvin, and others agree, that the constituting of Rulers, Exodus 18. is here pointed at, but they say nothing of this difference: But Rabanus resolveth it well, by these words, Rabanus. at that time the whole tract of time from their going out of Egypt, till their departure from the mount, and murmuring upon the return of the searchers, is to be understood: For there were two parts of the whole time from their coming out of Egypt, till their entering upon the possession of Canaan, the first of their bringing to mount Sinai, and from thence to the borders of the promised land, the second of their bringing back, and wandering in the wilderness, because they murmured, until that all the murmurers were consumed; of the first of these it is said, at that time: But whereas Jethro, his father in law gave him this counsel to appoint Rulers over them; by this speech it appeareth, that he concealed that, lest as Calvin hath it, coming from a stranger, it Calvin. should be distasteful to them; therefore he spake as finding himself overburdened, and propounding to the people the choice of other Rulers from amongst themselves, which they well liked, and so choose them, and Moses constituted them, and gave them their charge. hear the causes between your bretheren, and judge righteously, &c.] Ver. 16, 17, Of hearing the small and the great indifferently, and not respecting persons here spoken of, see Levit. 19. 15. Exod. 23. 3. and that the cause is the Lords, 2 Chron. 19. 6. And I commanded you at that time all the things that ye should do, &c.] Vers. 18. That is, both Rulers and Officers in judging, and people in obeying. And when we departed from Horeb, we went through all that great and terrible Vers. 19. wilderness, which ye saw by the way of the mountain of the Amorites, &c.] This was the wilderness of Paran, Numbers 10. 12. and bordered upon divers Countreyes, Madian, Edom, Moab, &c. Of the greatness of it, see before Numbers, 10. And it is called terrible, because of the fiery Serpents and Scorpions in it, Deuteronomy, 8. 15. and for many other terrors occurring therein, It was a land of deserts and pits, of drought, and of the shadow of death, a land, that no man passed through, and where no man dwelled. Jer. 2. 6. And yet by this way tending to the mount of the the Amorites, God carried them by his singular providence, supplying them with all necessaries, and guiding them in the way, even unto Kadesh Barnea, of which see Numbers 13. 26. Of the exhortation of Moses to them not to fear, but to be of good courage, and to enter and possess the land, or of the peoples motion to sand first to search the land, nothing was spoken before in Numbers 13. but onely that God commanded searchers to be first sent out, which how it is to be reconciled with this, see upon that place. And all that followeth from henceforth to the end of the Chapter, is nothing else but a further Declaration of the proceedings of the searchers, of the peoples murmurings upon their return, the Lords wrath kindled against them, Moses his exhortation, then made unto them, and their presumptuous going up armed, when they were forbidden, and their being smitten therefore by the Ammorites, of all which enough hath been said, upon Numbers 13. and 14. and this repetition is made, that somethings there omitted might bee set forth more fully; and that being all laid together, they might be the more moved to repentance, and fear to offend so again: where as verse 37. he saith, God was angry with me also for your sakes, &c. This is, Vers. 37. repeated from Chapter 20. 12. and 27. 12, 18. and brought in here to aggravate the wrath of God the more, to which he was moved for their murmurings, not onely that one time, but afterwards also at the waters of Meribah, and Massah. CHAP. II. HEre is commemorated their returning into the wilderness by the Vers. 1. way of the read sea, as was commanded, Numbers 14. 25. in which when they had wandered almost eight and thirty yeares, till all the rebells were consumed, they came to pass mount Seir, abiding in Kadesh in the wilderness of Zin, till they should have leave of the King, Vers. 14. Numbers, 20. 1. which Kadesh, whether it were the Kadesh before spoken of Numbers 13. or another, hath been already discussed, upon Numbers 20. 1. Ainsworth saith here, it was not, but another Kadesh between the Ainsworth. coasts of Edom and of Moab, by which way they were now brought upon the Amorites country, and not the way, by which they had been brought before. He saith, ye have compassed Mount Seir long enough, whereby it may be gathered, that their wanderings in the wilderness of Paran were a great part upon the cost of that mountainous country of the Edomites, now they are invited to pass along by this cost Northward, that is towards Canaan, and they are forbidden to meddle with the Edomites, because the Lord had given mount Seir to Esau for Vers. 4, 5. Vers. 6. a possession. They must therefore buy meat and water of them for money in their passage, which was not spoken of before, Numbers 20. but this we may here see, was the ground of Moses his sending to the King of Edome to this effect, verse 17. 19. who refusing to let them pass through his country, they went a more tedious journey about it, Vers. 8. and they are said to have gone from Elah through the plain; and from Eziongaber; of this ziongaber mention is made before, Numb. 33. 36. but of Elah not. E Tostatus, because buying bread is here spoken of, thinketh that when the people of Israell could get other food for their money, as they passed along they did not feed upon Manna onely, but ate of that also; so also Masius, Serrarius, Magallianus, see Josh. 1. From these places they came to the wilderness of Moab, where a charge is given them also against meddling with the Moabites, for God had given Ar to Lots children, the Moabites and Ammonites, and here the expelling of the old inhabitants that they might be planted in this country Vers. 9. is commemorated, as also of the old inhabitants of mount Seir, that the Edomites might have that land, the Lord doing this for them for a time for his servants sake, Lot and isaac, of whom they came, as he after expelled the Canaanites, that Israell might inhabit their land. The old inhabitants of Ar, being now the possession of the Moabites Vers. 10. were Emims great and tall as the Anakims, Giants. Emims signifieth terrible ones, see somewhat of them, Genesis 14. 5. the called. rendereth Numb. 13. it here according to the signification of the word, so that God had wrought by his power to put the Moabites in possession in this place, casting out a people so great and mighty. The old inhabitants of mount Seir were Horinus; of these see Genesis Vers. 12. 14. 6. and 36. 20. these the Edomites destroyed and dwelled in their land, as Israell in the land which God gave unto him; that is, in the Amorites country already subdued, being a beginning of a more ample possession shortly to bee enjoyed by them, with which the Edomites coming to their possession and the Moabites, and Ammonites is compared, that they might not place happiness in possessing Canaan, or any worldly thing; but from hence look up to an heavenly inheritance, seeing earthly possessions are not onely of Israelites, but Edomites, wicked people also. The old inhabitants of the Ammonites country were Zamzummims, Vers. 20. Giants like the Anakims also. Zamzummins signifieth presumptuous wicked men, these happily were the Zuzims, Gen. 14. 5. The Avims also which dwelled in Hazerim even unto Azzah, the Caphtorims Vers. 23. destroyed, &c. These Avim or Avites, greek, Evites, the vulgar latin, The Evites, the Cappadocians, that came from Cappadocia destroyed. These Avims were the old inhabitants of Palestina, but the Cappadocians, otherwise called philistines, came and dispossessed them, and dwelled in their stead: For that the philistines were Cappadocians, Pererius proveth from Jeremiah 47. where the Prophet speaking of the Pererius. destruction of the philistines saith, The Lord hath destroyed the relics of the iceland Cappadocia, and Amos 9. I made Israell to come out of Egypt, and the philistines from Cappadocia. But he doth not think that by these Cappadocians, are meant the inhabitants of Cappadocia by Pontus and Taurus, because that country was too far off; but in some other place so called. Calvin saith, it is uncertain, whether the Caphtorim Calvin. were Cappadocians coming so far off or no, and if they were, it is a marvel that they pitched not upon some other more fruitful place, before they came thus far, but he concludeth, that most probably they came out after the manner of robbers, and could not prevail, till they came at this country more incult, and more weakly defended. The charge touching the Edomites, Moabites, and Ammonites being Vers. 24. thus commemorated, Moses sheweth next, how he excited them to passeover the river Arnon, and to fight against Sihon, and yet to have just cause, he first sent unto him for leave to go through his country, whereof see enough before, Numbers 21. 21. where all the passages of note, in this speech of Moses have been taken in and expounded. CHAP. III. HEre Moses proceedeth to relate the victory over Og, the king of Bashan, of which see Numb. 21. 33. and in setting it forth he is much more ample then before, that the greatness of Gods mercy towards them might the more appear in subduing so mighty a kingdom unto them, and they might be the more confident of future victories. All the land taken, he saith, was from the river Arnon to Hermon, the Sidonians call Hermon Vers. 8, 9. Syrion, the Amorites Shenir. Moses himself, for Syrion, hath Sion, ch. 4. 48. by a syncope, as Junius noteth, the same is also called mount hoar, Numb. Iunius. 34. 7. for divers people called it by divers names, saith Ainsworth, and the divers parts of it gave occasion hereunto; wherefore in Cant. 4. 8. Shenir Ainsworth. and Hermon are spoken of as divers, the called. calleth this Syrion the snow mount, because it was so high, that snow lay continually upon the top of it, and yet Ps. 29. 6. he rendereth it the mount, that bringeth forth fruits. Mount Sion in Jerusalem is distinct from this in the Hebrew writing, that being {αβγδ} this {αβγδ}. The Sidonians, of whose calling this place it is here spoken, dwelled in Sidon on the North of Canaan being otherwise called Phoenicians, the city of Sidon was a great city. Besides this Hermon, there was another of the same name on the other side of Jordan not far from mount Gilboah. All the cities of the plain, all Gilead and all Bashan unto Salcah, &c. This Vers. 10. Salchah was the boundary of the kingdom of Og near Hermon on the North, as Adricomius hath it, but it seemeth by that, 1 Chron. 5. 11. that it was rather on the South. Onely Og remained of the Rephaim, or Giants, his bedstead was of iron, is it Vers. 11. not in Rabbah of the children of Ammon, &c.] The huge greatness of this King is set forth by his bed-stead, said to be nine cubits long, and four broad by the cubit of a man, that is, not of a child or youth, but of one grown to the perfect stature of a man; the called. hath it by the cubit of that King, and called. Par. so Complutens. editio, and if so, as his stature was far greater then another mans, so was his cubit▪ or by the Kings cubit may be understood the common cubit, whereby men used to measure as the kings high way is the common way. Gellius saith Calvin, derideth such relations of Gigantaean Calvin. statures, but he doth herein bewray his ignorance, seeing all ancient Historians do tell of such. Herodotus of Orestes seven cubits long, Plinius of a carcase discovered in Crete by the gaping of the earth six and forty cubits long, and more lately in the dayes of Augustus and Claudius one lived, that was nine foot and nine inches, and another ten foot high. Of the Rephaims in Ashteroth it is spoken before, Gen. 14. 5. of whom this Rephaim Og seemeth to have come, for he reigned in Ashteroth. His bed is said to have been kept for a monument in Rabbah of the Ammonites, of which 2 Sam. 12. 26. The kingdoms of Sihon and Og being subdued, he sheweth, how he divided them to the Reubenites, Gadites, and the half tribe of Manasseh, as Vers. 12, 13, 14, 15. Numbers 32. but whereas there he speaketh onely generally, here he sheweth what part each tribe had. Then verse 21. he sheweth with what words he spake to Joshuah to encourage him, as he was commanded, and is said to have done Numb. 27. 23. Vers. 21, 22. but there the words are omitted. Lastly, he sheweth, how he besought the Lord, that he might go and see the land of Canaan, which was denied him for their sakes, and he was bidden Vers. 23, 24, 25. to speak no more of it, but to go up to the top of Pisgah and see it, and so die as he did, Deuteronomy 34. 1. Such an earnest desire had Moses to go into that land for the promise sake made to Israel, it being a type of the heavenly inheritance, but he could by no means get the sentence, Numb. 20. reversed, so greatly doth sin displease God even in the best, as also in David, 2 Sam. 12. whereas he saith it was for their sake, it is meant, that their rebellion provoked him to speak so, as he did at that time, for which God was angry with him, and would not suffer him to enter into Canaan. He putteth not as Calvin hath it, all faults from himself, Calvin. nor accuseth God as dealing unjustly with him, but by this speeth he intimateth the singularity of Gods mercy towards them, who should enter See also Ch. 4. 21, 22 into that land, from which he was debarred, that they might be the more moved to obedience and thankfulness. And he rendereth these words, I prayed, I had prayed, because it is not to be thought, after Gods will made known, that Joshua should bring the people into Canaan, and he was inaugurated into this office, that Moses prayed thus, but onely before that time. In this prayer he pleadeth from Gods beginning to show him his mighty works desiring him to perfect this thing, and in special he speaketh of the goodly mountain,& Lebanon, as motives to this his desire, Vers: 25. by that goodly mountain understanding mount Sion, the joy of the whole earth, and from Lebanon came the Cedars to build the Temple, and it was a most sweet place for adoriferous things growing there. In that Moses is sent up to a place, from whence he might see the land, it shewed Gods great favour towards him, and was a mitigation of his punishment, in that he, as other Patriarks saw the promises a far off. And he concludeth, we Vers. 29. abode in the valley over against Bethpeor] That is near Moab, Numb. 23. 28. for here they stayed till the death of Moses, that Joshuah might succeed him. CHAP. IIII. Now therefore( O Israel) harken to the Statutes and judgements, which I Vers. 1. teach you to do them, &c.] Here Moses beginneth his exhortations upon the premises, and he leaveth out no argument, that may persuade to dutiful obedience. These exhortations are continued from hence unto Chap. 12. and from thence unto Chap. 27. the Ceremonial and Judicial laws being propounded, and further illustrated, his exhortations together with the Elders are renewed again, Chap. 27. 28, 29, 30. Then Moses and Joshua are called to appear before the Lord at the Tabernacle, where the revolting of the Jews is foretold and a song commemorative is made, Chap. 31. and 32. Then Moses being summoned to die, Chap. 32. vers. 48. and having blessed each Tribe severally, Chap. 33. goeth up to mount Nebo and dieth, Chap. 34. For these Exhortations set down Chap. 4, 5, 6, 7, 8, 9, 10, 11. they have the law of the ten Commandments included together with them, so that this part of the book may be divided into Exhortations before the proposal of the Law, Chap. 4. unto verse 44. the proposal of the moral Law from thence to vers. 32. of Chap. 5. and Exhortations after the proposal of the Law from thence to Ch. 12. The Exhortations going before the Law, are first general, to harken to and observe all the Statutes and judgments of the Lord, vers. 1. &c. to vers. 9. Secondly, special to flee all Images, Idols, and Idolatries, vers. 9, 10, 11. &c. to vers. 41. where a commemoration is made of Moses his separating 3. Cities on this side Jordan for refuge, as was before appointed, and of their names. Touching the general, he exhorteth them to harken to Gods laws, The Exhortation general. and to keep them without adding or detracting. First from the consideration of the danger of being smitten with death, and so never coming to possess the promised land, if they did not, as befell those that were joined to Baalpeor, but contrariwise if they kept them, they should live, and go in and possess that land, as all that cleaved then to the Lord were preserved Vers. 1, 2, 3, 4. alive, the followers of Baal being destroyed, vers. 1, 2, 3, 4. By Statutes and Judgments are meant both the moral laws, and ordinances about the worship and service of God, and the judicial laws whereby they were to be judged by the Judges. And here is set forth the condition of the Law, a man must hear and do all things commanded, that he may live thereby, to this reference it had, Rom. 2. 13. and 10. 5. and so he shall possess Canaan a type of heaven, but because none can thus do, this inheritance is attained onely by faith, Rom. 13. 16.& 6. 23. Ye shall not add to the word, nor diminish] Here, saith Rabanus, it is forbidden Rabanus. to add any thing to the true doctrine by corrupt inventions, or to stand against any thing brought forth according to the truth of a right faith, so that all heresy is hereby smitten. And this is a notable place saith Calvin, against all human inventions in the worship of God, the Calvin. meaning being, that we should wholly and onely depend upon the laws of God, and go onely according to the genuine meaning thereof, being content with the holiness therein prescribed, and not devising ways to be more holy, then the Law requireth. All traditions of men are here beaten down, Matth. 15. 9. and the all-sufficiency of the written Word of God is avouched, Gal. 3. 15. 2 Tim. 3. 16. Prov. 30. 6. neither shall any Revel. 22. 18. tittle of it ever fail, Matth. 5. 19. For the judgments upon the men that followed Baalpeor, see Numb. 25. Lorinus the jesuit saith, that nothing is to be added as immediately coming from God, that their traditions might escape untaxed. And hitherto of the first argument in this Exhortation. Secondly, he persuadeth them to keep these laws, because they came from God and so were most righteous, no nation in the world having such laws as these, the greatest wisdom that is, standing in the keeping of Vers. 5, 6, 7, 8. them, Vers. 5, 6, 7, 8. Of wisdom acquired by the word, see also, Psal. 19. 8. and 119. 88, 89, 100. 2 Tim. 3. 15. Jer. 8. 9. Whereas he saith, what Rabanus dignitate donorum non multitudine populorum. Nation is so great, who hath God so nigh to them, &c. this is spoken in respect of the dignity of gifts, not of the multitude of people, as Rabanus hath it; for God, Heb. is Gods, but the triplicity of persons is meant in the unity of the Godhead, therefore both the Sept. and called. have it in the singular number, God. And hitherto of the general Exhortation, to keep all the Statutes and Judgments of the Lord; now followeth the special, to flee Idols. And unto this first it is prepared by bidding them take heed and keep their souls, The Exhortation special. and not to forget what they had seen, and to teach it to their sons, and in special the terrible sight that they had seen, and the voice that they had heard in Horeb, Vers. 9, 10, 11, 12, 13, 14. Secondly, it is propounded Vers. 15, 16, 17, 18, 19. Thirdly, pressed by divers Arguments. 1. Their deliverance out of Egypt to be a peculiar people to God, vers. 20. 2. Their former provocation, whereupon he was denied the entering into that land, whereas they notwithstanding should enter, vers. 21, 22, 23. 3. The great danger of Idolatry, they should, if they sinned, thus be destroyed, vers. 24, 25. &c. to vers. 32. 4. Gods extraordinary dealing towards them in signs and wonders, vers. 32, 33, &c. to vers. 41. For the preparative, he biddeth them to keep their souls diligently, lest they forget what thcir eyes had seen, and they should go from their heart; The preparative to the Exhortation. Vers. 9. so that he keepeth his soul, that endeavoureth diligently to have the works of God, and his sayings always in his heart, and to this end, is continually speaking thereof to his children, as here followeth and he is negligent of his soul, and letteth it lie open to deadly danger, that setteth not his mind upon these, nor careth for instructing his children in Divine things. In mentioning the things, that their eyes had seen, he alluded to the fire and darkness appearing in Horeb, when God spake the words of the law unto them, but no similitude was then seen, as is expressed, vers. 10, as &c. In Vers. 10, 11. Horeb God bad gather them together, that they might hear his voice, and so fear him all their dayes and teach their children, as Exod. 19. then they came and stood under the mount, and the mount burnt with fire, &c. For the Exhortation against idolatry, propounding vers. 15. forsomuch Ver. 15, 16, 17, 18, 19. The Exhortation propounded. as they saw no similitude at the time of giving the law, therefore he chargeth them not to make any image or similitude of male or female; the similitude of any beast, fowl, creeping thing, or fish, or to worship the sun, moon or stars. The making of idols, Hebr. gods, was before expressly forbidden, Exod. 20. 23. Levit. 19. 4. but now lest an image should be thought not to be an idol, as the Roman catholics do at this day fond distinguish, here is forbidden the making of any image or similitude to be used in adoration; a similitude saith Rabanus, following Augustine, is the Rabanus. August qu. 4. representation of any man, or of any other living thing in general, an image of this or of that individual; and an image, he saith, is proper to a man, a similitude both to man and beast. The scope of this place is, as Calvin Calvin. hath it, to show, that God is to be held, not in any similitude or image, but in his Word onely, as he was pleased to manifest himself, when he gave the law; moreover we may behold him in his works, Rom. 1. 20. but not in any thing wrought by man to represent him. If it be objected, although now no similitude was seen, which is the ground of this prohibition, yet at other times God appeared to his servants in some likeness, as to Jacob, Gen. 28. to Esay, Chap. 6. to Daniel, Chap. 9. to Ezech. &c. Exod. 24. 10. soon after the law given; wherefore from hence we may argue on the contrary side, a similitude may be made, because some similitude hath been seen. To this he answereth, what was done at the giving of the law must be looked at, as the ground of our actions; for hereby rules are to be framed for us to go by, Gods showing himself in some likeness at other times was a thing singularly done then, to lift the mind up to contemplate his heavenly glory, not to teach us to make a common practise of representing God by similitudes: for even Esay, that had such a vision, both setteth it forth so, in the Seraphims covering their faces, as that he intimateth, that the divine glory cannot be beholded with our eyes, and envieth more against making images, then any other Prophet; so that it is plain, Esay 40. there was no meaning in setting forth these apparitions, that men should be encouraged to make any image of God. The charge against making Images is extended to the very creeping thing and the fish, as Commandement 2. because God knew the corruptions that would grow in the wicked world, of which we may see Rom. 1. 23. and the Egyptians, amongst whom they had lived, worshipped all these things, and Dagon, the Idol of the philistines, 1 Sam. 16. 23. was in the inferior part thereof like a fish. Touching the host of heaven, the Sun, Moon and Stars, which they are forbidden to worship, this was not added without cause; for that not onely amongst the heathen, but even in Israel these were worshipped, as Ainsworth noteth, 2 King. 21. 3.& 17. 16. Amos 5. 25, 26. of which wickedness Ainsworth. Job professeth himself to be clear, Job 31. 26. They held, saith Calvin, these heavenly lights to be the images of Gods glory, and so Calvin. looked up to them and worshipped them. The reason against this worship is here added, which the Lord thy God hath divided to all nations under the whole heaven; That is, saith he, not as the rabbis would have it, because other Nations were subject to the influences of the Stars, but the Israelites not, for this is a mere fiction of theirs, but because the Sun was made as a servant, and the Moon as an handmaid to all Nations, as also the Stars with their light and influence to serve them: and he saith, divided to all nations, because of their divers positions and motions, the Sun being sometimes nearer to some parts, and further from other, and shining to other parts, when it is gone from us, and the Moon likewise and the Stars sometime rising upon our Horizon, and sometime setting, and then rising upon another. And if these be creatures made to serve all men, yea the wicked heathen, then the peculiar people of God should abhor from turning servants to them, leaving their Creator. Thus also Rabanus, he saith not, God hath divided them to all nations, meaning, that Rabanus. other Nations should worship them; but they not, but that he set them, as Gen. 1. for signs and seasons, &c. to all other Nations in common with them; yet haply, saith he, hereby was prophetically foretold, that the Nations in all parts should serve these, but they must not follow them in so doing. And hitherto the proposal of the Exhortation, now followeth the pressing The Exhortation pressed. of it with Arguments: Touching the first, vers. 20. But the Lord hath brought you out of the iron furnace to be to him a people of inheritance.] That is, although other Nations of the world, whom God hath left to such vanities, Vers. 20. are idolatrous, yet it is against reason, that ye should be so, for he hath dealt singularly with you in mercy, that ye should serve him onely, the Lord brought you out of the iron furnace; this is again spoken of, 1 King. 8. 51. Jer. 11. 4. and thus Egypt is called, for the cruel oppression suffered there by the Hebrews, as if they had been put into the hottest furnace, that melteth Iron. Touching the second Argument, Vers. 22. Moreover the Lord was angry with me for your sakes, &c.] That is, he hath born with you wonderfully already, being so much provoked by you, as he hath been, Numb. 20. in Ver. 21, 22, 23. that notwithstanding the great wrath to which he was stirred up even to the excluding of me out of Canaan, yet he permitteth you to enter, therefore provoke him not again by your idolatry. Touching the third Argument, vers. 24. For the Lord thy God is a consuming fire, even a jealous God, &c.] This argument is first laid down briefly Ver. 24, 25, 26, 27, &c. vers. 24. if they sin by idolatry, they shall be in danger of sudden destruction, as by fire, as many were consumed, Numb. 16.& Chap. 11. 1. and Nadab and Abihu, Levit. 10. then more largely, vers. 25, 26. &c. 1. A case being put of their multiplying and dwelling long in Canaan, so that they might seem inexpugnable, yet if then they should set up and worship images, they should be destroyed. 2. showing that if thus they were destroyed from off that land, and scattered amongst the heathen, if then they turned hearty from this sin, he would again show mercy unto them, vers. 29, 30, &c. Touching the fourth Argument, vers. 32, 33, &c. God never dealt so with any people as with them, to make them hear his voice out of the midst of the fire, and so powerfully delivering them out of Egypt, hereby teaching Ver. 32, 33, 34, &c. them, that he alone is God, and that there are none other gods, and all this for the love which he bare to their fathers, wherefore they specially should keep his laws, and flee the dishonouring of him by Idols: for he did not onely in singular mercy deliver them from misery, but expelled other Nations, that they might inhabit their land. Whereas vers. 34. in speaking of the means of delivering them out of Egypt, he nameth seven, temptations, signs, wonders, war, a mighty hand, a stretched out arm, and great terrors. By the first Ainsworth understandeth Gods propounding of his Ainsworth. Will to try their obedience, as when he tempted Abraham, but the increase of their misery, when he first went about their deliverance, may better be understood, because this was a great trial of their faith. By signs, he understandeth those, Exod. 3. 12. by wonders, those Exod. 4. 21.& 7. 9. by war, Exod. 8. 1, 2. strong hand, Exod. 6. 1. by stretched out arm, his power more manifested, Exod. 6. 6. by great terrors, the inward affrightings of the Egyptians, Exod. 9. 20, 27, 28.& 10. 7.& 12. 30. Whereas vers. 33. it is said, they heard his voice out of the midst of the fire, but 36. out of heaven; here is no difference, but that in the last place they are given to understand, that the voice, which they could not perceive to come from any other place, but out of the fire, yet came from heaven. And hitherto of the exhortation to serve God onely, and not Idols. Now at the end of this, before the repeating of the law, here is inserted a commemoration of three cities of refuge appointed by Moses by name, Ver. 41, 42, 43. on this side Jordan, of which, see before upon Numb. 35. The second part of these Chapters from the beginning of the fourth to Part 2. the twelfth now followeth, vers. 44, 45, &c. viz. The proposal of the moral Law. And here first is set down the place where, and the time when, after they came out of Egypt, on this side Jordan over against Beth-peor, &c. as chap. 1. 1, 4, 5. and for the description of the Amorites country, vers. 48, 49. see before, Chap. 3. 8, 16. These things are again repeated before the proposal of the law, that the greater heed might be taken thereunto, as being most weighty. Secondly, the speech of Moses tending to preparation to harken diligently to this law, Chap. 5. vers. 1, 2, &c. CHAP. V. ANd Moses called all Israel and said unto them, Hear, O Israel, the statutes Vers. 1. and judgments, &c.] To the same effect with that, Chap. 4. 1, 10, 33. onely here it is added, which was not spoken before, I stood between Vers. 5. the Lord and you, and ye were afraid; of which see Exod. 19.& chap. 20. 19, 20. By this calling to attention and propounding again the terror, in which the law was delivered, is intimated, how averse we are by nature from regarding and reverencing it. Thirdly, the law of the ten Commandements is repeated in the same words, wherein it was delivered, onely here be some alterations and additions Vers. 6, 7. for explanation, vers. 6, 7, &c. to vers. 22. God is said Ezech. 20. 5, 9. not only to have delivered them from the servitude of the Egyptians, but also from their idolatries, and from their gods, 2 Sam. 7. 23. Vers. 12. for, Remember to keep, he hath, Keep the Sabbath day to sanctify it, as the Lord Vers. 12. thy God hath commanded thee, implying an older command implyed, Gen. 2. Vers. 14. in speaking of rest from work upon the Sabbath, he nameth not only son and daughter, &c. but also thy ox and thy ass, and addeth, that thy Vers. 14. man-servant, and maid-servant may rest as well as thou, for further explanation, and to show, that the ease of servants is respected by God in appointing the Sabbath: and vers. 15. Remember that thou wert a servant in Vers. 15. the Land of Egypt, and the Lord brought thee out, &c. therefore remember to keep the Sabbath day, these words, for in six dayes the Lord made heaven and earth, &c. being omitted. This remembrance is added, to move them the more to this mercy towards their servants: but the rest of servants is not to be conceived from hence to be the chief end of the Sabbath, as Calvin Calvin. reasoneth, but the worship of God, because the children of Abraham were the sons of God, and so free at the first, but this came upon them afterwards accidentally, yet not without Gods providence. The reason from Gods creating all things in six dayes and resting the seventh, used before at the giving of the Law is general, concerning all Nations, together with the Israelites, but this specially concerning them, and therefore aptly added here by Moses, when he had urged the rest of servants. And hence we may gather, that not onely the creation is to be meditated upon Ainsworth. on the Sabbath day, but also their deliverance out of Egypt, and our deliverance by Christ figured out hereby. If any man shall wonder, that even strangers, that were uncircumcised, must also rest, and beasts, whereas the true God was not worshipped by them. Calvin answereth, well that God appointed this, that in the Israelites resting, they might not see any thing to offend them, and because beasts could not labour without men, and in mercy to all his creatures. To which we may add, that Heathen servants, and strangers amongst them, finding the comfort of this rest, might be drawn to think the better of the true Religion, and so to turn unto it. Vers. 16. In the fifth command, vers. 16. it is also added, as the Lord thy God hath commanded, and again, that it may go well with thee; for further explanation and to show how much the Lord standeth upon the honouring of Parents. This is again inculcated, Ephes. 6. 3. Vers. 18. The seventh command, the eight, ninth, and tenth are joined here to the sixth by a conjunction copulative, and thou shalt not, Heb. which is rendered, neither shalt thou, to show the inseparable connexion of these laws, so that if one be broken, and the rest be kept, it is as if all were broken, Jam 2. 10, 11. Vers. 21. In propounding the tenth Commandment the order is inverted, thou shalt not desire thy neighbours wife, is placed before this, thou shalt not covet thy neighbours house, which we may conceive is done purposely to prevent the error of those, that make these two Commandments, and the first and second but one, for if they be two, let them tell, which is the ninth, and which the tenth, if they shall say, they are to be reckoned in order, as Exod. 20. this place maketh against it. And in the first clause, for these words thou shall not desire, Exod. 20. are these, thou shall not covet, but they are Maimony treat. of rapine Ch. 1. promiscuously used being both of one signification; yet Maimony saith, desire is that, which bringeth a man to coveting and coveting to unjust taking away, which is when the owner is unwilling to sell, but the buyer is urgent, for in this case although he giveth a great price, he taketh by violence, as is complained Mich. 2. 2. they covet fields and take them by violence. By placing the house first, Exod. 20. the order is observed of naming the thing containing before the content, because a man first hath or should have an house to bring a wife unto, and then a wife, but by placing here the wife before the house, the dignity of the wife is intimated above house, and field also, which is here name, but not before, Exod. 20. Fourthly, the Law being repeated, he sheweth in what manner these Vers. 22, 23. words were uttered, and with how great terror, and how they stood then affencted; they feared because of the fire, and acknowledged the great mercy of God, that they were preserved alive, having seen Gods glory, Vers. 24, 25, 26, &c. and desired that God would not speak to them any more, but Moses, promising to obey in every thing. Fiftly, the Lords approving of their saying, and wishing such an heart in them, his dismissing of them to their tents and staying of Moses to receive Vers. 28, 29, 30, 31. more laws for them to observe in Canaan. Whereas it is said, Vers. 22. God spake these words, and added no more, it is to be understood, to the people, for he spake more to Moses, Exod. 21. neither did he speak every word here set forth, for some are inserted for Explication, bu the addeth to the ten words, or decalogue of God, that maketh any other Commandment contrary to Deut. 4. 2. vers. 25. in saying why should we die? is implyed, that the Law killeth and terrifieth, but the Rom. 7 9. 10. Rom. 8. 15. gospel onely comforteth and maketh alive. Vers. 27. In that in this their fear they seek to Moses to mediate betwixt God and them, the effect and Gal. 3. 24. end of the Law is set forth, it is a Schoolmaster to bring us to a mediator, that is, Christ, for this their desire the Lord approveth, vers. 28. And our mediator, Christ is the prophet like Moses, Deut. 18. 18. that goeth near, and revealeth the will of the father to us, Joh. 1. 18.& 3. 13.& 8. 28. And hitherto of the proposal of the Law. Now follow the Exhortations Part. 3. The Exhortations after the Law propounded. made again after this, vers. 32, 33. and Chap. 6. 1, 2. &c. to the 12. Chapter. And these are first to keep Gods Commandments and Statutes from vers. 32. to the end of Chap. 6. 2. To destroy the Heathen inhabiting the land of Canaan and their Gods, Chap. 7. 3. to recount diligently Gods mercies both in the way that they came, and in casting out the Canaanites before them, and not to ascribe it to themselves, Chap. 8. and Chap. 9. to vers. 7. 4. To remember their former provocations of the Lord to become the more dutiful for time to come from vers▪ 7. to vers. 12. of Chap. 10. 5. He concludeth again with Exhortations to keep the Law from vers. 12. to the end of Chap. 11. For the first of these particulars, the Exhortations to keep the Law are first general to keep all without declining to the right hand or left, because Ver. 32, 33. so it should go well with them, vers. 32, 33. even as he that goeth in the Kings highway, and turneth not out of it to the right hand or left, as Deut. 2. 27. so that any turning is an erring from the streight way of Gods Commandments; see Isa. 30. 21. Prov. 4. 27. Deut. 17. 11, 20. and Ch. 28. 14. CHAP. VI. SEcondly, they are extended to their children, and childrens children: for he saith, that these laws were taught them that they might learn Vers. 1. 2. to fear God and their sons, and sons sons always, and that the effect of all these laws might be the better remembered, he setteth down the sum of them, viz. thou shalt love the Lord thy God with all thine heart, with all thy soul and with all thy might; charging them to have them in their heart, to teach them Vers. 5. Vers. 6. Vers. 7. Vers. 8. to their children, to talk of them, to bind them for a sign upon their hands, to place them, as frontlets between their eyes, and to writ them upon the posts of their houses and gates. For the words preparing to this sum, hear( O Israel) the Lord our God is one Lord, in Hebrew the last letter of {αβγδ} here and the last of {αβγδ} one are set down very great, with this note {αβγδ} upon the top, to show doubtless the great attention, which should be given to this saying, and the mystery of one God in three persons, which we have. 1. The Lord. 2. Our God. 3. Lord. The word [ is] which is wanting here in the Hebrew is supplied by Christ, Mark. 12. 29. where he sheweth this to be the first and great command of the Law. From this charge, thou shall talk of them, when thou liest down, and when thou risest up. Maimony Maimony in Misneh, in Keriathshemangh. saith, that they used to red twice a day, at night and in the morning, both these words; Hear O Israel, &c. and two sections more, one Deut. 11. 13. and the other, Ex. 13. 3. but 1. Hear O Israel, the Lord our God is one, because in it there is the property of God, the love of him, and the Doctrine of him, which is the great foundation, whereupon all do depend. But I have shewed already out of the same Rabbin, Exod. 13: 9. that they had not three onely but four Sections in singular account, which they wrote upon phylacteries of parchment,& wore them upon their foreheads and arms, grounding upon that place and this, vers. 8. see the notes there. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and withall thy might.] The heart implieth understanding, of which it is the seat; 1 King. 3. 9. Prov. 2. 2, 10. and belief, Rom. 10. 10. and sincerity, Matth. 15. 8. by the soul are meant the will and affections, Deut. 21. 14.& 24. 15.& 12. 20. for [ might] the called. hath riches, the Sept. power Mark, 12. 3. there is another word {αβγδ} used for explanation, signifying the efficacy both of the mind and will, so that we are here required to love the Lord with all that is in us, or in our power, honouring him with our substance, as Prov. 3. 9. thus Josiah is said to have loved him, 2 King. 23. 25. Maimony saith, by this Maimony in Berachoth, ch. 10. word [ might] adding we are bound to bless God with cheerfulness of soul, for evil or affliction, even as for good, as Job 1. 22. And thou shalt writ them upon the posts of thine house and on thy gates, vers. Vers. 9. 9. for posts, Hebr. is {αβγδ}, put Exod. 21. 6. for the door-posts, and so it is meant, that they should writ them, that seeing them, when they went out or came in at the door, they might always have them in their mind, and speak of them, and iterate them, as is appointed, vers. 7. where the Hebrew word is whet them, that is, rub them over again and again by repetition. The practise of the Jews, saith Maimony, upon this ground, is to Maimony in Misneh, Tephilin, c. 5. writ upon a piece of parchment these words from vers. 4. to vers. 9. and also Deut. 11. from vers. 13. to vers. 21. and then having rolled the parchment to put it into a pipe of reed, or wood, or the like, and to fasten it with a nail a good height upon the door-post within, and on the right hand, as a man entred the door to come into the house. And by this means every time that a man goeth in and out, he meeteth with the name of the holy blessed God, and shall, as his duty is, remember the love of him, and awake out of his sleep and errors amongst the vanities of the time, and know, that there is nothing which abideth for ever and ever and ever; but the knowledge of God, the everlasting rock, &c. Moreover he addeth, our ancient wise men have said, whoso hath phylacteries on his head and arm, and fringes on his garment, and the post writing on his door, is fortified, that he shall not sin; for he hath many remembrances, which are the angels, that deliver him from sinning, as it is written, Psal. 34. 8. But this is one of the traditions of the elders taxed by our Lord, as a superstition, Matth. 23. 5. writing out and having such charges before our eyes, are indeed a good means to make us always remember our duty, but to place confidence herein, as if a man that hath these writings about him, must needs be sufficiently sanctified hereby is altogether to pervert the end of them by laying a foundation of neglecting inward sanctimony, and putting confidence in the outward in a pharisaical manner. Thirdly, a warning is given them in time of prosperity afterwards, not to forget the laws of God. And when the Lord shall have brought thee into the Land, which he swore to Vers. 10, 11. thy fathers, Abraham, Isaac, and Jacob, to give thee great and goodly cities, &c. then beware, lest thou forget the Lord, &c. The case of being rich and full by Gods blessing, which should rather move men to duty and obedience, is commonly most dangerous, the forgetting of the Lord being caused hereby, and therefore the exhortation to remember Gods laws to keep them is amplified here by putting this case, so again, Deut. 8. 10, 11. see Prov. 30. 8. give me not riches, lest I be full and deny thee: the called. hath, Lest thou forget the fear of the Lord: the Sept. addeth, Lest thy heart be deceived and thou forget: both further expressing the meaning: of this forgetting, see Psal. 106. 20, 21.& 44. 21. judge. 3. 7. Jer. 3. 21. chap. 18. 15. he forgetteth God, Hos. 4. 6. that goeth after other vanities as he is said also not to know God. Fourthly, they are exhorted to cleave to the Lord onely, to fear him, Ver. 13, 14, 15. and to swear by his name, and not to go after other gods, destruction being threatened, if they did. Thou shalt fear the Lord, serve him and swear by his name: the Sept. hath, serve him onely; and so it is rendered Matth. 4. 10. according to the meaning, for not only service, but fear and swearing must be by God onely, and therefore going after other gods in any of these, is opposed hereunto, vers. 14. and to swear by other gods is threatened, Jer. 5. 7. Amos 8. 14. The Sept. also insert, thou shalt cleave to him and swear, &c. The fearing of God in this place, is an inward act of the mind, the serving of him; and swearing by his name are outward expressions hereof by prayer and praise. So Maimony saith, the serving of God Maimony of prayer, chap. 1. is by prayer, wherein the heart is lifted up unto him: of prayers there is no certain number, no set form or time appointed in the law, and therefore every one must pray according to his ability, first praising God, then making supplication; and lastly praising him again: and this must be done by every one; even by women and servants every day. Fifthly, they are warned not to tempt God, as in Massah, of which see Ver. 16, 17, 18, 19. Exod. 17. and Numb. 20. but to keep his Commandements, the promise, if they did so, of entering into Canaan, and having their enemies driven out before them being repeated. In that immediately after the precept of serving God, this warning not to tempt him through distrust is added, Calvin well noteth, that God cannot be rightly served, but when his due Calvin. is given unto him by trusting in him, seeking to him for help in time of need, and patiently expecting help from him in all times of trial. Lastly, they are charged to tell their children, what God had done for Ver. 20, 21, 22, 23, 24, 25. them in bringing them out of Egypt, and planting them in Canaan, that they might be the more moved hereby to fear God. The Hebrew beginneth this thus, when thy son shall ask thee to morrow, &c. where by to morrow, is meant hereafter, as Exod. 13. 14. CHAP. VII. ANd hitherto of the first particular; now followeth the second, an exhortation to make no leagues with the seven Nations, into whose land the Lord should bring them, but utterly to destroy them and their gods, burning their idols in the fire, which exhortation is interlaced with most ample promises of blessings, if they did thus, and all fear of being able to overcome them, that they might have power so to do, is taken away. In this exhortation then, 1. there is a charge against these heathens and their idols, vers. 1, 2, 3, 4, 5. 2. A reason, why they should do according to this charge, they were chosen to be a special people, vers. 6, 7, 8. 3. They are pressed to execute this charge by threatenings and promises, vers. 9, 10, &c. to vers. 17. 4. An objection is answered, if they should say in their hearts, that they were not able to root out these peoples, vers. 17, 18, &c. to vers. 25. 5. The charge of destroying their images is further explained, they must be utterly consumed with fire, none of the gold or silver of them being possessed by any of them, vers. 25, 26. Touching the first, when the Lord, saith he, shall bring thee into the land, Vers. 1, 2. whither thou goest to possess it, and shall cast out many nations before thee, the Hittites, the Amorites, &c.] Here first the peoples are reckoned up, with whom they must thus deal, being seven, yet sometime said to be more, as Gen. 15. 19. where ten are numbered, and sometime fewer, as Exod. 23. 23. where only six are numbered, see my exposition upon Gen. 15. 19. where fewer are name, the rest are left to be understood under the name of the Canaanites Synecdochically. Comestor in his Scholast. history saith, that three of the ten Nations reckoned up, Gen. 15. 19. were expelled, before the children of Israel came thither, viz. the giants by the children of Lot, the Horites by the Edomites, and the Evites by the Cappadocians. And we red indeed of the Emims, giants expelled before the Moabites, and of the Horites before the Edomites, Deut. 2. 10, 11, 12. and of the Avims expelled by the Caphtorim, vers. 23. But these seem to be peoples divers from them mentioned, Gen. 15. 19. see the notes Deut. 2. 10. and therefore the former, which is Calvins, is to be preferred. Then followeth the charge, 1. To destroy them utterly. 2. To make Vers. 3, 4, 5. no covenant with them. 3. To make no marriages with them. 4. To break down and to destroy their altars, images, and groves, and to burn their graved images with fire. For the charge to destroy them utterly, and to make no covenant, or marriages with them, see before Exod. 34. 11, 12, 15, 16.& Exod. 23. 31, 32, 33. If this shall seem to be too cruel, to show no mercy, but to destroy all without respect of sex or age: Calvin answereth Calvin. well, that they having been spared now 400. years, and having abused this lenity to wax the more audacious to commit all manner of abominable wickedness, it was just with God at the last to root them quiter out, and to purge the land of such an impure generation, and the Israelites being appointed to execute this his wrath upon them, it was no cruelty but dutiful obedience in them to destroy them. Moreover God is judge over all men, and therefore what he appointeth in his justice to be done, far be it from man, out of a foolish conceit to show more pitty, to call cruelty. The making of covenants or marriages with them is so strictly forbidden, lest hereby they should be hindered from executing this judgement upon them, and as is expressed, Vers. 4. lest they should be corrupted by their idolatries, neither could the land, where the sanctuary of God was, be sufficiently purged if they were suffered to live in it. Touching marriages, Maimony saith, they are not onely unlawful with Maimony in Issurei biah. Ch. 12. any of these seven Nations, but also with any other peoples, and therefore what Israelite soever lay with such a woman by way of marriage was to be beaten. And thus, he saith, this Law is expounded by Ezra, where not onely the wives taken of these nations, but also of the Amorites, Moabites, and Egyptians are spoken of; and order is taken for the putting of them away again as unlawful. Of the charge against their altars, Ezra 9. 1, 2, 3, &c. groves, and images, see Exod. 23. 24. and Exod. 34. 13. Numb. 23. 52. and Deut 12. 1, 2, 3. Touching the second, verse 6, 7, 8. they were an holy people, specially chosen, and that not because they were numerous and mighty, for they Vers. 6, 7, 8. were fewest, but for Gods free love, and for the oath to their fathers, which was a reason of great force, why they should cleave to God, being separate from both idols and idolaters. The word rendered special people, Heb. is {αβγδ}, a people of price, for the word signifieth a treasure, or precious thing, see Exod. 19. 5. hereby, saith Calvin, gold, silver, and precious Calvin. stones are set forth in many places. Touching the third, vers. 9, 10, &c. here is a most terrible threatening, if they disobey herein, God will repay them as haters of him, to their Vers. 9, 10, 11. 12, 13, 14, 15, 16. face, to destroy them, and a most gracious promise, of love and blessing in every kind, if they obeied, and finally that they should consume their enemies. The word rendered [ consume] is {αβγδ} thou shalt eat up, so it is said, Numb. 14. 9. they are bread for us. And these words vers. 16. are both a promise, and a charge to destroy them without pity. Mystically, saith Rabanus, we are here threatened, if we destroy not the The Mystery. Rabanus. seven Nations, and promised if we do; the seven Nations being seven sins, gluttony, fornication, covetousness, wrath, worldly sorrow, fearfulness, and pride. These if we seek to destroy by ensuing temperance, chastity, liberality, patience, salutiferous joy, fortitude, and humility, we shall be blessed with all sorts of blessings but if we join with them, they shall certainly turn to our destruction. Again, he saith, these Nations are said to be many, and they the fewest of all people, it being mystically intimated, that where the foresaid vices take place, they are not alone, but each one hath a brood of other vices. From gluttony come eating and drinking; from fornication filthy speeches, scurrility and foolish talking; from covetousness lying, deceit, thefts, perjuries, false testimonies, violence, and rapacity; from wrath murders, cryings and indignation; from worldly sorrow rancour, pusillanimity, bitterness, desperation; from fearfullnesse, idleness, unquietness, instability of mind and body, verbosity and curoisity; and lastly, from pride contentions, heresies, boasting, contempt, disobedience, blasphemy, murmuring, and detraction. Touching the fourth, vers. 17, 18. &c. If they should fear, that they Vers. 17, 18, 19, 20. should not be able to destroy them, because they were more then they, the mighty works done for them against Pharaoh must be remembered, and the like help from God almighty expected again. And particularly it is promised, that the hornet shall be sent to destroy those, that hid themselves, so Exod. 23. 28. and Josh. 24. 12. by weak means God will confounded the mighty, as Pharaoh by flies, and frogs, &c. But he saith, that they should not be driven out all at once, but by little, least the wild beasts should multiply against them. If that Deut. 9. 3. thou shalt destroy them Vers. ●2. quickly seemeth to be against this, it is easily reconciled, they should destroy so many of them, quickly, as was necessary to make room for them to inhabit, but the rest by degrees. How this was accomplished, and how many of their kings were soon destroyed, see Josh. 10. 24. and Chap. 12. 7.& 9. 24. even to 31. But for the fulfilling of this, that they should not drive them all out at once, see Josh. 15. 63. And besides the reason here rendered, lest the wild beasts of the field should multiply upon them, there is another rendered, judge. 3. 1, 2. &c. that by this remnant he might prove them and chastise them afterwards for their sins, as judge. 2. 21, 22. For because of their sins he there threatened never to drive them out. This promise then, that none of them should be able to stand before them was conditional, if they obeied his laws, and for a means to make them the more careful to do this, and more fearful of offending, the driving of them all out at once was deferred. The Lords hand is not shortened, that he cannot help, but our sins do separate between our God and us, neither may Isa. 59. 1. we ever expect the fulfilling of his gracious promises to us, but when we serve and obey him. Again note, that enemies and afflictions are necessary to keep us from pride, security, and disobedience. The hornets here promised to be sent, and Exod. 23, Vers. 28. to drive out their enemies saith Rabanus, were never sent, that we red of, and therefore by them the Rabanus. stings and inward prickings through fear, to the consuming of their enemies are to be understood, for hereby they were weakened and made to flee before them. Moreover he applieth the reason, lest the beasts of the field multiply upon The mystery. thee; to us, when our spiritual enemies; our sins subdued unto us, we must take heed, that the beasts, pride, boasting, and vain-glory, grow not upon us, to destroy us, unto which we may add, security, all most dangerous to Christians. Again, the leaving of some enemies still unsubdued, who were weaker, when the stronger were destroyed, sheweth, that even to those, to whom God giveth greater gifts, he giveth not the lesser, that there may ever be something to humble them, and to strive against, and seeing when they strive they cannot prevail, they may aclowledge, that the good things which they have attained, they have not of themselves, who by their own strength are not able to attain the least. Thus when sin is expelled, the virtue of humility and holy solicitude being brought in, the invasion of the aforesaid beasts most dangerous shall be prevented, whereas if these virtues be not brought in, the house will be found empty; and seven evil Matth. 12. 43. spirits will enter, and the latter end will be more dangerous, then the beginning. Touching the fifth, vers. 25, 26. the graved images of their gods must not onely be burnt, but the gold and silver of them consumed with fire Vers. 25, 26. upon pain of being accursed, like them, if any presumed to do otherwise, reserving and bringing any of this treasure into his house. By graved images, melted images are also understood, which are mentioned Esay 30. 22. and all the coverings, ornaments and appurtenances thereof. But images made by the heathen for beauty only, and not for idolatry, are lawful, saith Maimony, for they be the graved images of their gods onely, Maimony. which are forbidden, that is, both they and the things, that serve them, and which are offered to them, or made for them, they are all unlawful for any use. By this ordinance it appeareth, in how great abomination the Lord had idols, in that the very metals and things about them, were counted so filthy, as that they could never be purged or made fit for use any more, wherefore idolatry is a most foul and filthy sin. If it be demanded, whether the things about idols be unlawful likewise for us to put to any use at this day, I answer with Calvin, that this was but a temporary precept, and therefore Calvin. in this time of the Gospel, wherein the Apostle saith, all things are lawful, bindeth not, but to abhor idols, and all their appurtenances. This gold and silver about idols is called accursed, and it is threatened, that they shall be cursed, if they take any of it, here Cherem is put for accursed, signifying cut off or separated, and not onely things separated to utter destruction are thus called, but also the gold and silver of jericho, which must come into the Lords treasury; it was Cherem, cursed to any that should Jos. 6. 17, 18, 19. Jos. 7. Maimony treatise of Idolatry, chap. 8. take it, and brought a curse, that is, cutting off, as to Achan. The rabbis in explaining what things are accursed and made unlawful through idols, say that it is any thing made by man for that purpose, but any creature, as mountain, three, fountain or beast, which the heathen have worshipped and so turned into idols, are lawful notwithstanding, but a beast being killed for the service of an idol, is unlawful, if it be his own, that killed it, otherwise not; so Maimony. CHAP. VIII. ANd hitherto of the second particular of the Exhortations after the proposal of the law; now followeth the third, from hence to ch. 9. 7. being an exhortation to remember Gods singular mercies towards them, and not to ascribe their victories to their own prowess. And here again is first a commemoration of mercies past guarded with exhortation before and behind, vers. 1, 2, 3, 4, 5, 6. 2. A description of the good land, to the possession whereof they were going, vers. 7, 8, 9. 3. A caveat against forgetting God, and self-conceitedness, teaching them, from whom all good cometh, vers. 10, 11, &c. to vers. 19. 4. A commination, if they sinned hereagain, vers. 19, 20. 5. A repetition of Gods going before them to expel their enemies, chap. 9. 1, 2, 3. 6. A caveat not to ascribe their future victories to their own righteousness, but to Gods mercy, verse 4, 5, 6. Touching the first, he beginneth with exhortation, vers. 1. to keep all Vers. 1. Gods commandements that it might go well with them: then to enforce it the more, he commemorateth singular favours past, the long way and the long time, that God lead them in the wilderness, even 40 years, thus humbling and proving them with hunger, but then feeding them with Manna, keeping their garments from waxing old, and their feet from swelling all that time, vers. 2, 3, 4, 5. Lastly, he concludeth with the same exhortation, vers. 6. For these words, to know what was in thine heart, the vulgar latin hath, to make known; vers. 2. the meaning being hereby set Vers. 2. forth: for God needeth not to use any means to know any thing in man, sith that of himself he knoweth what is in every one; but by sending afflictions he maketh known and manifesteth, what 'vice or what grace is in mens hearts, a faithful heart trusteth in God in adversity, but an unfaithful uttereth murmurings, Psal. 78. 40, 41. that man liveth not by bread onely, but by every word, that proceedeth out of Vers. 3. Rabanus. the mouth of the Lord.] Here, saith Rabanus, is intimated a double substance in man; one of the body sustained by bread, the other of the soul fed by the Word of God, and sustained by faith wrought hereby; for thus a man cometh to be in Christ, and is a new creature, walking in newness of life, and so this may be applied unto him, which here followeth, his garment waxeth not old, and his feet swelleth not, because he that goeth in the way of good works, is kept unhurt, according to that, God knoweth Psal. 1. the way of the just, and the way of the wicked shall perish. Thus also many Expositors more. But Calvin better, by every word of God, understandeth Calvin. any way that God willeth to sustain men, sometime miraculously supplying them with other things instead of ordinary bread, as he did the Israelites with Manna, sometime by his immediate power without any thing, as Elisha and Moses were sustained 40 dayes without any food. That they might know and believe, that God had other ways to sustain them, as long as he pleased, besides the ordinary of common food, he fed them 40 years with Manna, and that in every want they might trust in his providence. Moreover he saith, that this is spoken to draw their minds up to God, acknowledging, that it is by his power that they are preserved at all times, even when it is not so apparently seen, as when they were fed with ordinary food; for never doth man live by bread only, but by every word of God, although in ordinary times he is most unapt to look into this. Now that according to this interpretation only the bodily food is meant, and not the spiritual by the word here spoken of, appeareth by our Lords producing of this passage, Matth. ●. 4. to beat off a temptation to turn stones into bread, it being, as if he had said, there needeth no such miraculous transmutation to be made, for man liveth not by bread only, but any way, that God hath appointed, even without all sustenance, when he pleaseth thus to sustain him. And according to this sense it best agreeth to this place, seeing by this experience so many years they might well learn to trust in Gods providence in all times of want, because they saw, that he could sustain them, when ordinary means failed; by extraordinary. Ainsworth applieth it to the written Word of God, the ground of faith, Ainsworth. Rom. 10. 17. which they, that have abiding in them, shall be fed assuredly in soul and body, Psal. 37. 3. but I rest in the former. Thy garment waxed not old] That is, was not worn out with age, as the Vers. 4. Sept. hath it both here and Deut. 29. 5. Nehem. 9. 21. so that God did not onely show a miracle in their food, but also in their clothing, that we may learn for all these to trust in him, and not to take care, what we shall eat Matth. 6. 31, 32. or drink, or wherewith we shall be clothed. and thy foot swelled not] Deut. 29. 5. thy show waxed not old upon thy foot. the called. and Sept. thy shoes were not bare or broken: but the not swelling of the feet in this place seemeth to imply their preservation from surbating, when they traveled so long through a dry and hard wilderness full of sands, and so their preservation in bodily health and strength. As a man chasteneth his son, so God chastened thee] This is again propounded to be considered, Prov. 3. 12. Psal. 94. 12. Heb. 12. 9, 10. and to Vers. 5. know this in the heart, as is here said, is by experience and feeling from the heart to aclowledge and to make use of afflictions accordingly; see a like phrase, Josh. 23. 14. Touching the second, vers. 7, 8, 9. For the Lord thy God bringeth thee into a Vers. 7, 8, 9. good land, a land of brooks of water, of fountains, and depths, &c. a land of wheat, and barley, wines and figtrees, pomgranats, oil olive and honey, &c.] By a good land is meant a fruitful land, and because plenty of waters conduce unto fruitfulness, here are said to be brooks of water, and depths, that is, not shallow and with little, but much water in them for the use of men and cattle, Psal. 104. 10, 11. By oil olive, are meant olive trees, yielding oil, so the called. olives, that make oil. And it is added, that they should eat bread without deceiveableness, but for sin they were scanted herein, Ezech. 4. 16. as is threatened Deut. 28. 30, 33, 39. whose stones are iron, and out of whose mountains thou mayst dig brass] This is peculiarly applied to Asher, Deut. 33. 25. but Job 28. 2. iron is said to be taken out of the dust, and brass out of the ston, Deut. 11. 10, 11. this commendation of this land is further amplified by comparing it with Egypt, because although that was a most fruitful country by the inundation of the river Nilus, yet it cost great labour to make ditches and channels to bring the water into all parts, which labour should be spared in Canaan, because there the land was all watered from time to time with rain, which fell not in Egypt. If it shall seem incredible, that the land of Canaan was then so fruitful, seeing it is now so barren, and before this in the dayes of Abraham, Isaac, and Jacob there were divers families in that land. I answer, it is not to be doubted but by Gods singular blessing it was made at their entrance to exceed in fruitfulness, a token whereof was the cluster of grapes and other fruits brought thence by the searchers, Numb. 13. but now for sin it is in barrenness made like Sodom, as is threatened Deut. 29. 23. By the good Land of Canaan, heaven was figured out, wherein there is The Mystery. no want, but fullness of joy for ever, and the state of the Church of the faithful here, who are refreshed with the Spirit, as with waters, Joel 3. 18. Ezech. 47. 1. Revel. 22. 1. Psal. 65. 10. and as with fine wheat flower and wine and honey, Psal. 81. 16.& 147. 14. Cantie. 8. 2. And as the faithful enjoy such comforts of the Spirit, so they yield fruit to refresh others, as the pomegranate three, Cantic. 4. 13. c. 6. 11. Hos. 10. 1. c. 14. 7. Psal. 1. 3.& 52. 10. and in the Church is brass and iron to make the shield of faith, the breastplate of righteousness, &c. Eph. 6. 12, 13. and God is a wall of fire and of brass about it. Touching the third, vers. 10, 11, &c. When thou hast eaten, and art full, thou Ver. 10, 11. shalt bless the Lord, &c. Beware that thou forget not the Lord thy God in not keeping his Commandements.] Three things are here given warning of; 1. That they give thanks unto God, when they have eaten and filled themselves. 2. Not to show unthankfulness by neglecting Gods Commandements in the midst of their prosperity and abundance, when he hath so greatly obliged them unto him, in bringing them out of Egypt, providing for and guiding them in the way, and feeding them with Manna; and finally after many afflictions doing them so much good, vers. 11, 12, 13, 14, 15, 16. 3. Not to ascribe their wealth and plenty to themselves and Heb. 12. 11. their own power, but to Gods blessing, whereby wealth is gotten, vers. 17, 18. For the first, the wicked are said to eat and not to be satisfied, Mich. 6 14. Hag. 1. 6. and this is a further favour added to the godly to have meat to eat and to be satisfied, Prov. 13. 25. Psal. 147. 14. From this precept of Grace before and after meat. blessing God, when they had eaten, the rabbis teach, that after eating every one was bound to bless, that is, to praise God, and after drinking likewise, although they ate but one morsel, or drank but one little draft, and not unto fullness, and as after, so before eating and drinking, and before smelling to any sweet thing, and before the doing of any thing in the law commanded. And not onely men, but also women and children, that they might be trained up to the Commandements; and unclean persons Maimony of Blessings, c. 1. Sect. 1. were to bless also, thus Maimony. Thus the Lord Jesus hath taught us in his own example to bless God before meat also, Matth. 14. 19, 20. Mar. 14. 22. luke. 22. 19. And in every thing, saith the Apostle, give thanks, 1 Thess. 5. 17. 1 Tim. 4. 4. 1 Cor. 10. 30. For the second, hereby is shewed, that to transgress against Gods Ver. 13, 14. Laws is to forget God, as Psal. 106. 19, 20. Jer. 2. 32. Psal. 103. 18. and that in prosperity we are most apt thus to forget him; so Hos. 13. 6. it is complained, that they did, when they were full, their hearts were lifted up and they forgot God, firstpride cometh of prosperity and plenty, and then this forgetting as Calvin noteth; wherefore pride is specially to be taken the heed of by the wealthy, 1 Tim. 6. 17. His leading them through Vers. 15. great and terrible wilderness was spoken of before, Chap. 1. 19. but onely it is here amplified, wherein were fiery Serpents and Scorpions and drought; see the notes there, for the water brought out of the flint, Numb. 20. and Exod. 17. 6. For the third, for these words, hath gotten me this wealth, Heb. hath made me this wealth. The Lord would have us all to know, that his blessing maketh rich, as Prov. 10. vers. 22. how they sinned herein, see Hos. 2. vers. 8. Touching the fiery serpents spoken of vers. 15. Rabanus saith, it was called dipsas, from thirst, because it killeth those that were stung Rabanus. by thirst, they were so small that they could scarce be seen, when they were trodden, and killed, before their poison was felt; rightly therefore figuring out heresies, which be divers, as these serpents, but all mortiferous, in the midst of which God preserveth his faithful servants. As wealth in Canaan figuring out the Church was the gift of God, so grace here and glory hereafter are in no part to be ascribed to ourselves, but to Gods mercy alone. Touching the fourth, vers. 19, 20. if they disobeyed and served other gods, he testifieth against them, that they should surely perish, as the nations, of whom they learned this, perished. For these words, I testify against you, the Septuagint hath, I take heaven and earth to witness against you; and thus indeed Moses also speaketh, Deut. 30. 19. for, surely perish, it is also, perishing ye shall perish. The gold and silver gotten in greatest abundance shall not save them that transgress, when the day of destruction cometh, Zeph. 1. 18. CHAP. IX. HEre followeth the fifth, vers. 1, 2, 3. where the people inhabiting Canaan are first set forth, to be greater and mightier then they, even Vers. 1, 2. the sons of Anak, Giants, that none could stand against, dwelling in great Cities and fenced up to heaven: and then the Lords going before them Vers. 3. to expel these, is mentioned, as it must needs be, that the greater and the more mighty might be driven out before the lesser and weaker. Thou art to pass over Jordan this day,] That is, very shortly, day is put here for time, comprehending many daies, as Deut. 1. 1. and Numb. 34. 12. and for Cities walled and very great, and the sons of Anak there, see before Numb. 13. 28. The Lord goeth before thee, as a consuming fire.] Against which no strength of man is able to stand, see Deut. 4. 24. and whereas it is said, that they should drive them out quickly, see Deut. 7. 22. Touching the sixth, vers. 4, 5, 6. It is twice repeated, that God gave them not that good land for their own righteousness, but for the wickedness of the inhabitants they were expelled, and for Gods mercy and Vers. 4, 5, 6. his oath to their fathers, the Israelites were brought in, when as they were unworthy, being a stiff-necked people. Therefore he warneth them to take heed, that they never say, for their own righteousesse, God brought them in thither. And he nameth not onely righteousness, but also uprightness of heart, v. 5. least any should think, that although for their fails in their works they are not worthy, yet for their upright and good intentions they are. In like manner it is not for the good works or good meaning of any man that God bringeth him to the heavenly Canaan, but onely for his mercy and promise sake, Ephes. 2. 8, 9. but for their wickedness, the wicked are deprived hereof, judas ver. 14, 15. This title of a stiff-necked people given to them seemeth to be taken from the Lord, Exod. 32. 9, 10. see Ezech. 20. 43. Ch. 36. 31, 32. speaking to the same effect. And hitherto of the third particular; now followeth the fourth, being a commemoration of their rebellions formerly committed, most aptly brought next to their stifneckednesse, vers. 6. as an illustration thereof, and of their own great unworthiness. In reckoning up of their rebellions, Vers. 7. he first speaketh generally, ever since they came out of Egypt, telling them that they had been rebellious. Secondly, he insisteth upon that act of rebellion whereby the Lord was most provoked at Horeb, where the Law was given, when they worshipped the golden calf, not omitting other particular rebellions also, as at Taberah, Massah, and Kibroth-hattaavah, vers. 22. and at Kadeshbarnea, vers. 23. In relating their sin at Horeb he first sheweth, what it was with all the circumstances, and how greatly God was provoked thereby, vers. 8, 9, 10, &c. to vers. 18. Secondly, how long Moses humbled himself and fasted and prayed for them, before he could avert the anger of the Lord, Vers. 18, 19, 20, 21. Thirdly, he addeth four other rebellions, vers. 22, 23, 24. Fourthly, he repeateth that of his fasting and praying for them, vers. 25, 26, &c. to the end of the Chapter. 5. He commemorateth the renewing of the Law in two tables, which he was commanded to prepare, Chap. 10. v. 1, 2, 3. 4, 5. Sixthly, certain removes to the place, where Aaron dyed, another rebellion of theirs being herein intimated, when they wanted water, Numb. 20. for which he was cut off, before the entering into Canaan, Vers. 6. Seventhly, some other removes which were made after Aarons death, but these being onely mentioned, he reflecteth upon the Tribe of Levi, of which Aaron was, commemorating the separating of that Tribe to the service of the Sanctuary, and to live upon it and therefore to have none inheritance in Canaan, which was first ordained, Numb. 3. and again, Numb. 18. the same words being used, that here. Wherefore Levi hath no part nor inheritance with his brethren, for the Lord is his inheritance, verse 20. which also is brought in to put them in mind of the conspiracy of konrah and his company and of their mutining hereupon, which was another great rebellion, provoking the Lord to wrath against them, Numb. 16. But all this is to be understood to have been done before Aarons death, not after, according to the order here followed; for Moses respected not order in every thing in this discourse, but was intent to the touching upon all their rebellions onely, and this part is had v. ers. 7, 8, 9. Lastly, he concludeth with repeating again with how long a times intercession and fasting he prevailed for their preservation, and a grant, that they should go in and possess the Land of Canaan, vers. 10, 11. where the third time he speaketh of his forty dayes and forty nights fasting, as if he could never sufficiently inculcate, how difficult it was to reconcile Gods favour to them, so great was his indignation against them, whereby they might be the better prepared to receive his Exhortations next following, to take heed of rebelling again hereafter. For the first, from v. 8. to v. 18. see Exod. 32. here being nothing else, but a repetition of the same. Vers. 8, 9, 10, &c. For the second, vers. 18, 19, &c. Moses fasted not, saith Calvin, those forty dayes by way of sorrow, it being as easy for him to fast, as for the Vers. 18, 19. Calvin. Angels, but thus sequestering himself, as it were from men, and renouncing an human life he was gathered unto God, because without his doing thus, so great a wickedness could not be expiated. This his fasting was, when he was called up into the mount with his new Tables prepared for the renewing of the covenant, being frustrated by their Idolatry, Exod. 34. 28. so that his praying was not onely at his being in the mount, but before, whereupon God shewed himself to be reconciled by calling him up and causing him to prepare new Tables, wherein he might writ the covenant again in token of his reconciliation, yet he prayed also, when he was gone up, that he might be further confirmed touching the same. And he further saith, although the second fast of Moses be spoken of three times, Junius in c. 10. 1. yet it wus but once; thus Calvin, and Junius to the same effect, when I had prevailed by my prayers for pardon, I was with the Lord in the mount again 40 dayes to receive the Law renewed, which was by that fowle sin of idolatry frustrated. The words used here, and v. 25. seem to imply 40 dayes and 40 nights, first spent in fasting and prayer to obtain pardon, and those c. 10. 10. other 40 dayes, and 40 nights in receiving the Law again, after that at the command of the Lord he had prepared two new Tables for the Law to be written upon. But because two times onely of his fasting are mentioned, Exod. 24. 18. and Exod. 34. 28. I have already rejected that opinion. But yet I cannot think, that he prayed sometime without fasting to obtain mercy for them in this case, and much less that he fasted without being humbled for their sin, because it is expressly said, I fell down before the Lord 40, dayes and 40 nights, I did neither eat bread nor drink water, because of all your sins, &c. for I was afraid of the anger, &c. and v. 26. I prayed therefore, &c. It is rather therefore to be held, as I conceive, that the 40 dayes and 40 nights three times spoken of was all one and the same time, from his first returning to the Lord to pray( after the stamping of the golden calf to powder, and execution done upon 3000 offenders, as Exod. 32.) until his last coming back again, the covenant being renewed in the compass of which time, he prayed, as Exod. 32. 31. and could not at the first prevail, but to have an angel sent with them, then he descended and brought the people word, and removed the tabernacle out of the camp, prayed therein, for the Lords presence to go with him, and prevailed, Exodus 33. And lastly, having prepared new tables, he went up again, &c. Exod. 34. If it be objected against this, that he is said to have stayed in the mount 40 dayes, and 40 nights, chap. 10. 10. it may well be understood, that from this first going up to his last coming down, thus much time was expired, in all which the holy man was so intent to this pacification, that he utterly neglected to take any food, God miraculously sustaining him, that in all this time he fainted not for want thereof. He saith, God was angry with Aaron also to have destroyed him, but he Vers. 20. prayed and obtained pardon for him, which was not particularly spoken of before. He saith, he took their sin, meaning the calf, and stamped it to powder, Vers. 21. &c. the calf made for idolatry is called their sin, because hereby they had sinned, see the like phrase Esa. 31. 7. And hitherto of the second, touching the third, v. 22, 23, 24. their other rebellions were first at Taberah, of which Numb. 11, 1. 2 At Massah, which was before that Exod. 17. although it be here placed after. Ver. 22, 23, 24. 3 At Kibroth-hattaavah, Numb. 11. 34. 4 At Kadesh-barneah, Numb. 13. and he concludeth, ye have been rebellious against the Lord, since the day that I knew you. Implying many other rebellions, as Numb. 16. Numb. 20. &c. which for brevities sake are omitted. Touching the fourth, v. 25. Because in mentioning his falling down before Vers. 25. the Lord, v. 18. he had said nothing of his praying, and the form used by him, he here repeateth his falling down 40 dayes and 40 nights; that is sometime praying, and then having an uncomfortable answer, bringing them word thereof, then praying again, and preparing new tables of ston, and receiving the Law the second time, as hath been already shewed. And Vers. 26, 27, 28, 29. then remembreth the words, which he used, v. 26. O Lord God destroy not thy people and thine inheritance, which thou hast redeemed by thy greatness, &c. This prayer is no where had before, but when he returned up to the Lord again, he is said to have used other words, If thou wilt forgive this sin, if not, blot me out of the book which thou hast written, Exod. 32. 32. yet before his first coming down, he prayed to this effect, Exod. 32. 11, 12. For these words, Iunius. Thus I fell down before the Lord 40 dayes and 40 nights, as I fell down at the first. Junius hath it, therefore I fell down before the Lord 40 dayes and 40 nights, wherein I said that I fel down, v. 25. the Heb. word translated as is {αβγδ} signifying, which or wherein, as Junius rendereth it, and these words, at the first, are supplied by the translators, and therefore they being left out, it is better to read it, as Junius doth, supplying these words I said, for so the time is apparently the same with that, v. 18. whereas this other reading maketh it doubtful, whether another time of fasting and praying be not meant here. The vulgar latin hath it, quibus eum suppliciter deprecabar, ne deleret vos. CHAP. X. TOuching the fifth cap. 10. 1. 2. And the Lord said unto me at that time, Vers. 1, 2. hue thee two Tables of ston like unto the first, and come up to me into the mount, and make an ark of wood, &c.] This was done, Exod. 34. 1. but no mention is there made of the Ark, but Exod. 25. 10. so that here is an hysteron proteron, the making of two new Tables, which was last, being placed first. And yet because Moses mentioneth them here in this order, it is to be held, that the Ark making was now again appointed the second time, as the tables for the Law were made again, the first being broken, for the use of which the Ark served. For although the ark was appointed to be made before, yet nothing was herein hitherto done, nor the materials called for, of which it was to be made, till Exod. 35. and as the covenant, so the ordinance of making the Ark to keep it in was by that fowle sin of theirs frustrated; and therefore it was necessary, that it should be again spoken of at this time. But v. 3. where he saith, that he made an Ark, and hewed two tables of ston, the order is plainly inverted, for these tables were hewed first, Exod. 34. and the Ark made by Bezaleel, Exod. 37. For it is not probable, that Moses himself made a temporary Ark to put the tables in, in the mean season: whereas the Lord both saith here, that he would writ upon these tables, and v. 4. it is said, that he did writ, but Exod. 34. 27. that Moses wrote these words, see how it is to be reconciled, upon that place, and the mystery herein, v. 5. And I put the tables in the Ark Vers. 5. which I had made, that is, not immediately, but when the Ark and Tabernacle, and all things about it were finished, and set up, Exod. 40. 20. and he saith, that he made it, because he appointed it to be made, and saw to the making of it. Touching the sixth v. 6. 7. And the children of Israel took their journey Vers. 6, 7. frem Beeroth of the children of Iaakan to Mosera, there Aaron died, &c. From Beeroth of the children of Iaakan is from the wells of that people, for so Beeroth signifieth; what place this was, is uncertain, because it is no where mentioned before. Some think it is that called Bene-Jaakan, Numb. 33. 31. because Benei Ainsworth. Hebr. signifieth sons, and Beeroth, the wells or pits of them not before spoken of, are here mentioned, to denote in what part of the land of these children of Jaakan the Hebrewes then were. But because they are said, Numb. 33. 30. to have removed from Moseroth to come to Benei-Jaakan; but here from Beeroth of the sons of Jaakan to Mosera, which Ainsworth, himself acknowldgeth to be the same with that Moseroth, onely the plural being here changed into the singular: that of Aben Ezra is rather to be Aben Ezra. preferred, that Beeroth of the sons of Jaakan was not all one with the Bene-Jaakan spoken of Numb. 33. 31. but another place, otherwise called Kadesh; for Kadesh was in the border of the Edomites country, see Numb. 20 and Iaakan came of Esau or Edom. 1 Chron. 1. 42. and from Kadesh they are said to have come to the place where Aaron died, Numb. 20. 22. And as for Moserah, he supposeth that the wilderness, where mount hoar stood, might be so called, seeing Aaron died upon mount hoar, and that was many journeys from Moseroth, even 7. see Numb. 33. 30. and 37, 38. Iunius, who is the author of the former, saith; that Moserah is here name Iunius. after, although before Bene-Iaakan, Numb. 33. 30. per {αβγδ}, and to make it the more probable, he rendereth the words thus, from the wells of the children of Iaakan and Moserah; but here is no word signifying and, and therefore it is better to follow our translation to Moserah, although there be no word neither, signifying to, because to is commonly to be supplied in speaking of removes from place to place, as here immediately after, v. 7. Moreover it is said, there Aaron died, which must have reference to Moserah, which cannot be that, Numb. 33. 30. because that was too far distant; but some other as hath been already said. His speaking of Aarons dying here sheweth the reason, why passing over all other removes to this he mentioneth this next to their coming from Horeb, viz. to put them in mind of their rebellion. Numb. 20. which caused Aarons cutting off on this side Jordan. From thence they journeyed to Gudgodah, and to Jotbath, &c. Numb. 33, 32, 33. Vers 7. they are said to have removed to Horhagidgad, and from thence to Jotbathah, that is, the mount Gidgad and Jotbath, the names but little differing from these here used; wherefore they are thought by some to be the same: but because removes were after the death of Aaron, it is rather to be held, that this Jotbath was that place for the plenty of waters there, otherwise called Beer, a well. Numb. 21. 16. to which they came after that Aaron was dead, for here it is accordingly described, a land afrivers of water, and then Gudgodah happily was the place on the other side of Arnon not name before, to which they came next before this, Numb. 2. 13. Touching the seventh, v. 8, 9. At that time the Lord separated the tribe of Levi to bear the Ark of the covenant, &c. This separating of Levi was long Vers. 8. 9. before Aarons death, and the removes immediately before commemorated, and therefore by these words at that time, is not to be understood the time spoken of v. 7, 8. but the time, whilst they were about mount Horeb or Sinai, as v. 1. and yet not till the tabernacle erected, for after this God speaking out of the tabernacle appointed the tribe of Levi to be separated for his service; Numb. 3. and after the rebellion of Corah renewed this ordinance again, Numb. 18. appointing their maintenance. So that having gone in his discourse far from Horeb, he here returneth again to speak of the tribe of Levi, of which Aaron was, and of the Levites being peculiarly chosen to minister about the tabernacle, whilst they were there, because one great rebellion had been about this also, Numb. 16. for which many perished. Touching the eighth, v. 10. 11. And I stayed in the mount, as at the first time, 40 dayes and 40 nights, &c. This was twice before spoken of, and here he Vers. 10. 11. concludeth with it again, to show that by his intercession the Lord was reconciled unto them, he being herein a type of Christ, by whose mediation alone, we can recover Gods favour, which we have lost by our sins. And hitherto of the fourth particular in the exhortations after the law, now followeth the fifth, being a pressing of them with more exhortations upon the premises from hence to the end of ch. 11. The arguments here used to press to obedience, are divers. 1 Because this is all, which the Lord requireth for all his benefits, and to be for time to come preserved from his judgements, and that they might enjoy good things, v. 12. 13. And now Israel, what doth the Lord thy God require of thee, but to fear the Lord, to walk in his ways; to love and to serve, &c. The word rendered require is ask, or crave; for so the Lord condescendeth unto us, Mich. 6. 8. 2 Cor. 5. 20. that he might move our hard hearts the more, for loving God, see before, Deut. 6. 5. for fearing him, Deut. 6. 13. and likewise for serving him. To walk in his ways is to keep his commandements, as is expressed, v. 13. and Ps. 25. 4, 5. and he is neither feared, nor loved, nor served, but so far forth as his commandements are kept And these, he saith, they are commanded to keep for their good, Prov. 9. 12. Deut. 6. 24. The second argument, because God being Lord over all the world out of his free grace choose them above all other people, vers. 14. 15. &c. This argument is here fir stpropounded. Behold the heavens, and the heavens of heavens are the Lords, the Vers. 14, 15. earth also, &c. By the heaven of heavens, the third and highest heaven, and all the holy Angels there is meant, 2 Cor. 12. 2. So targe. Jona. paraphraseth upon it, the heaven of heavens, and companies of Angels, which Targum Jon. are there to minister before him, see the like speech, 1 Kings 8. 27. and Nehem. 9. 6. Secondly, he exhorteth hereupon to circumcision of heart, Vers. 16. and not to be any more stif-necked, that is, neither to have rebellion in their hearts, nor outwardly to show it. In saying be no more stif-necked, he hath reference to Deut. 9. 6. where they are said to have been such, and instances are given of their stif-neckednesse: of the circumcision of the heart, see also Rom. 2. 29. Col. 2. 11. Phil. 3. 3. Deut. 30. 6. jer. 9. 26. Act. 7. 51. to be circumcised in heart is to have the rebellious affections and motions of the heart mortified, the fore-skin of the heart being that natural corruption, from whence all these arise. Thirdly, he amplifieth the argument taken from Gods power over all, Vers. 17. v. 17. For the Lord your God is God of gods, and Lord of lords, a great God, mighty and terrible, which regardeth not persons, nor taketh reward, so that if ye will not be moved in way of gratitude towards him, who hath peculiarly chosen you to fly all sin and rebellion for time to come, ye can expect nothing but destruction from his Almighty power, no respect being had unto you, although now in much mercy taken to be his peculiar people: God is here called God of gods in respect of all others that have this title, as idols, Deut. 7. 15. 1 Cor. 8. 5, 6. the Angels, Psalm. 8. 5. Heb. 2. 7. and Magistrates, Psalm. 82. It is said also that he respecteth not persons, 2 Chron. 19. 7. job 34. 19. Acts 10. 34. Rom. 2. 11. Gal. 2. 6. &c. and taking of rewards is said to be done by the unjust to pervert judgement, 1 Sam. 8. 3. and therefore the most just judge of all will take none. And that he is no respecter of persons, nor will take reward, he proveth, verse 18. He doth execute the iudgement Vers. 18. of the fatherless and widow, and loveth the stranger, &c.] For to take rewards is against the innocent, Psalm. 15. 5. and not to judge justly the fatherless and widow, Esay 1. 16, 17. Fourthly, hereupon he exhorteth to love the stranger, &c. verse 19. and not transgress by doing them, or Vers. 19. any other helpless persons any wrong, or denying relief unto them in their need, which were not to love them, James 2. Fifthly, from this particular Vers. 20: he proceedeth again to inculcate the general; To fear God, to serve and to cleave to him, and to swear by his name; enforcing it with a new argument, He is thy praise and thy God, and hath done for thee these terrible things, &c.] Of cleaving to God see before, Deut. 4. 4. and after Deut. 11. 22. 13. Vers. 21: 4. 30. 20. and Acts 11: 23. 1 Cor. 6. 17. it is as a wife cleaveth to her husband, being inseparable from him in her affection. Of swearing by his name, Deut. 6. 13. He is thy praise, that is, thou oughtest thus always to glorify him by doing his will, which is to his praise. He is thy praise saith Iunius, that is, the argument of thy praise metonymically; so Gen. 46. 27. Iunius. Exodus 15: 2. and jer. 17. 14. Psalm. 109. 1. These terrible things; the Septuagint render it, These glorious things, meaning both his mercies to them, and judgements upon their enemies, as Psalm 106. 22. 2 Sam. 7. 23. And hereunto he addeth their unspeakable increase from seventy to be Vers. 22: as the stars in number, as he had also said before, Deut. 1. 10. CHAP. XI. THe third Argument, because they had had so much experience of Gods great goodness in delivering them out of Egypt, and had seen terrible acts of his upon the way, and in particular against Dathan, &c. being sufficient to deter any the most hard hearted from sinning, vers. 1, 2, 3, 4, Vers. 1, 2, 3. &c. to vers. 10. Therefore thou shalt love the Lord thy God, and keep his change, his statutes, judgments, and commandements alway. And know you this day, for I speak not to your children, which have not known or seen, &c. By charge, here is meant his custody or observation, as Levit. 8. 35.& 18. 30. of statutes and judgments, see Chap. 4. 1. He saith, that he speaketh not to their children, that had not seen, but knew only by hear-say, but to them that were eye-witnesses of Gods most mighty gests, so as that if they made not an impression in them to cause the better obedience, they should show themselves most stupid and senseless. He meant not by thus saying, that their children and posterity after them should not be likewise bound to love and serve God for these singular favours, for he chargeth them often to recount them to their children, as Exod. 13. 14. Deut. 6. 7, 8. and in this Chapter, verse 19. but he hereby putteth them on to be Ring-leaders and examples of piety to them. The word rendered chastisements, here, is {αβγδ} by Calvin rendered eruditio, properly signifieth nurture both by words and works, and therefore the called. hath it, doctrine, or instruction; and so it is called. Par. used Deut. 4. 36. and 8. 5. Levit. 26. 18. Prov. 1. 2. Touching the acts done for them against Pharaoh, see Exodus 14. and Exodus 7. 8, 9, 10, &c. And what he did to you in the monstrousness, &c.] Of this, see Deut. 8. Vers. 5. 15, 16. And what he did to Dathan and Abiram.] Of which see Numb. 16 This Vers. 6. might specially move them to fear to rebel in going beyond the bounds set them, although under a pretence of piety, this being the most terrible judgement that had yet been sent amongst them, even like to that against Sodom, Gen. 19. Therefore ye shall keep the commandements, &c.] As he began with exhortation, Vers. 8, 9. vers. 1. so he here concludeth this passage, adding a promise, if they obeied, that they should be strong to enter into that land flowing with milk and honey, &c. The fourth Argument is taken from the consideration of the state of the land of Canaan, into which the Lord would bring them, vers. 10, 11, 12, Ver. 10, 11, 12. &c. to vers. 22. It is not as the land of Egypt, where thou sowedst thy seed and wateredst it with thy foot, as a garden of herbs; But it is a land of hills and valleys, &c.] In Egypt it never rained, but by the river Nilus all the grounds being plain were watered at one time of the year continually, and when the overflow of waters being gone, the ground grew dry again, they watered all their fields, where their corn grew, with water drawn in ditches, and thence taken with much labour to water them. But in Canaan it was not so, the Inhabitants there depended from time to time upon reins falling from the clouds upon hills and valleys, and therefore it would stand them in hand to serve God diligently, that he being pleased might sand seasonable reins, and not in wrath shut up the heavens from raining. Which that they might the better do, he calleth upon them to have Gods laws continually in their hearts, to bind them upon their hands, and as frontlets between their eyes, &c. as Deut. 6. 7, 8, 9. where see the meaning of all these charges. And for the comparison made between Egypt and Canaan, see what hath been said upon occasion of a like passage, Deut. 8. 7, 8, 9. Whereas it is said, I will give you rain in due season, the first and the latter Vers. 14. rain, it is to be understood, that commonly they had but two times of rain in the year in Canaan, the one at the beginning of their year in the month answering to our September in part, and in part to October, for at this time the year began for civil things, and the other in the month Abib, answering to our March in part, and in part to April; and at this time began their Eccles. account of the year, the first was soon after▪ their corn sown, the second a little before harvest, at which times therefore good store of rain falling availed much unto plenty, but if it wanted, or overabounded, scarcity ensued. And of the reins of these two times it is here spoken, the first and the latter rain, see also Joel 2. 23. Zechar. 10. 1. Hos. 6. 3. Jer. 5. 24. Touching this that the eyes of the Lord are said always to be upon this land, hereby is meant Gods care and providence for good, as also Jer. 40. 4. Ezr. 5. 5. Psal. 34. 16. The eyes of the Lord upon any place are like the Sun shining upon it, which being kept away by an eclipse, all things therein do suffer, so that the aspect of his eyes is as necessary, that a country may subsist and the creatures in it, as the Sun: wherefore it cannot be denied, but that his eyes are upon all countries to make the sun to shine and the rain to fall seasonably, Act. 14. 17. yea upon those parts, where no man dwelleth, Job. 38. 26. but they were in a singular manner upon the land of Canaan. The fifth Argument is, because if they were obedient, they should drive out their enemies, and none of them should be able to stand before them, ver. 22, 23, 24, 25. Every place, whereon the soles of your feet shall tread, shall be Vers. 22, 23. yours, from the wilderness, and Lebanon, from the river even the river Eupbrates to the uttermost sea shall your cost be.] See the same description of their bounds, Josh. 1. 3, 4. where the utmost sea is said to be towards the sun going down, that is westward, Hebr. for utmost, is {αβγδ}, the after sea, or the sea behind, because the east was counted the forepart of the world, the south the right hand, and the north the left; and Euphrates, Hebr. {αβγδ} was east, being called the river {αβγδ}, for the greatness thereof, the wilderness was Paran fouthward, and Lebanon was northward, for the river Euphrates, when this was afterwards accomplished in Solomons dayes, there is nothing but the river mentioned, the same yet being meant, 2 Chron. 9. 26. of the bounds of that country, see more fully Numb. 34. 3.& Exod. 23. 31. The sixth Argument, because they should be blessed, if they obeied, but otherwise accursed, and he commandeth the blessing to be put for this end upon Mount Gerizim, and the curse upon Mount Ebal, vers. 26, 27, &c. to the end of the Chapter. In speaking upon disobedience, he saith, if ye will not obey, &c. but turn Ver. 26, 27, 28, &c. aside out of the way, which I command you this day to go after other gods.] This particular of idolatry is brought for an instance, because hereby a man turneth away from all the Law of God, so that he, who committeth idolatry, is as if he denied the whole law, thus Solom. Jarchi. Likewise Sol. Jarchi. vers. 16. this same is brought for instance, and Chap. 8. 19. and in many other places. That idolatry is a breaking of the whole Law also, is intimated, Commandement 2. where idolaters are called haters of God, and keeping the Commandements is opposed to idolatry. The Mount Gerizim here spoken of is said to be over against Gilgal in the champion, besides Vers. 30. the plains of Moreh. Gilgal was the place where Joshua circumcised the people, Josh. 5. 9. so soon as they were gone over Jordan, having this name from the reproach of uncircumcision, being now rolled away; for Gilgal is rolling. In the plain of Moreh God appeared first unto Abraham, Gen. 12. 6. Talmud Babyl. in Sotah, c. 7. after his coming into Canaan, and this is said to be by Sichem, and here Abraham built an Altar. And this Sichem was Samaria, see Joh. 4. 5. so that Mount Gerizim was near to Samaria. In Talmud Babyl. it is said, that Mount Gerizim and Ebal were in Samaria, and that upon Gerizim the Samaritans had a temple, of which mention is made, 2 Machab. 6. 2. and here they did sacrifice calling themselves those, that belong to the blessed Mount, taking occasion thus to err, as Ainsworth thinketh, Ainsworth. from this putting off the blessing here; but Joh. 4. 20. it seemeth rather, Samaria, saith Benjamin in itinerario, is in a valley between these two mounts. that they grounded upon the fathers worshipping there, as Abraham and Jacob. Of the manner of putting the blessing upon mount Gerizim, and the curse upon Mount Ebal, see more Deut. 27. 12. and Josh. 8. 32. half the tribes standing by one mount to bless, and the other half by the other to curse, Joshua reading both the blessings and the curses before them, and then the Levites pronouncing them, when the cursings were red, they upon mount Ebal said Amen; and contrariwise when the blessings were pronounced, they upon Mount Gerizim said Amen, as may be gathered from that which is expressed about the cursing, although nothing be said Deut. 27. of the like answer to the blessing, because Jos. 8. it is said, that he red both the blessings and cursings, as Moses commanded. By putting the blessings and the cursings thus upon two Mountains, which were always conspicuous to the eye, the Lord set up, as it were a continual monument to be seen of that, which was spoken to the ear, that whensoever they looked upon them, they might remember the curses hanging over their heads, if they transgressed, and the blessings ready to follow them, if they obeied, and so be restrained from sinning, and excited to obedience. CHAP. XII. HItherto of the proposal of the moral law in the ten Commandements and of the exhortations to keep it. Now followeth the repetition and illustration of the ceremonial and judicial, from hence to Chap. 27. And first that Ordinance touching the place, where they should serve God, is repeated at large, Chap. 12.& 13. and all idolatrous places are appointed to be destroyed together with idols, and images, and such as go after them. 2. Divers other ordinances about the service of God are set forth, Chap. 14, &c. to Chap. 19. 3. There is a catalogue made of many judicial laws, Chap. 19, &c. unto chap. 26. 4. forms of confession and prayer are added, when they brought their first fruits and tithes, Chap. 26. In the first tract again there is first a preparative, vers. 1, 2, 3. Secondly, the ordinance, vers. 4, 5, &c. to vers. 29. Thirdly, a caveat against harkening after the manner of the heathen in serving their gods, vers. 29. 39, 31, 32. Fourthly, a charge not to harken to those amongst themselves, that should entice to go after other gods, but to destroy all such, Ghap. 13. Touching the first, that they might the more acceptably serve God in the place, which he should choose, he first chargeth them to destroy all the places, where the heathen served their gods upon mountaines, and Vers. 1, 2, 3. hills, and under green trees, and to demolish their altars, pillars, groves and graved images there, and to put out their names from those places. Touching altars, groves and images, see before, Deut. 7. 5. of pillars, see what they are, Levit. 26. 1. If there were any buildings erected any where for these, they must be beaten down, see this executed upon some built by Solomon and by Jeroboam, 2 King 10. 27. and Chap. 23. 13. these were the high places so much spoken of in the sacred history; and the green trees were the groves appointed to be cut down, for in such places the heathen delighted to worship and to sacrifice to their gods. For the abolishing of their names, see the like done Numb. 32. 38. and they are forbidden to name these names, Exod. 23. 13. Note hence, that who so will set up the pure worship of God, must put down and abolish all known Idols and superstitions in the land, there is no agreement betwixt God and Idols. Touching the second, vers. 4, 5, &c. ye shall not do so to the Lord, but to the place which the Lord shall choose to put his name there, even to his habitation shall ye seek, and thither shall ye come, and bring your burnt offerings, &c.] The first Vers. 4, 5, 6. words here are by the Hebrews applied both to the names of God, to the holy Scriptures, which serve to set him forth, and to his sanctuary and Altar and Court. For as the names of Heathen gods are commanded to be abolished, and their Altars and houses to be destroyed, so contrariwise it was unlawful in any place to raze out any holy name, whereby the blessed God is set forth, to burn any part or parcel of his holy Scripture, and therefore when it is very old, it must be laid up, except it be such, as hath been written by heretics; and lastly, to take away one ston from his Altar, Sanctuary or Court, by way of destroying. Wherefore he that doth thus, saith Maimony, was to be beeten. Touching the place appointed Maimony in fesudei hatorah, Ch. 6. for sacrificing, &c. it is appointed, Levit. 17. but that which is there briefly set down, here is declared more largely, for the reason of restraining them to one place, see the notes there. But in that place it is said, that they must come to the door of the Tabernacle, here to the place which the Lord shall choose to put his name there, respect being had to the Temple, which should afterwards be built, in which the Lord saith, that his name should be, 1 King. 8. 29.& 14. 21. 2 King. 21. 4, 9. by his name, as called. the called. hath it, his divine presence being meant, which dwelled there. To restrain them thus to one place was a singular means as Rabanus noteth, Rabanus. Ideo praecepit in templo& in altari domini sacrificare, ut ubi religio integra existebat, ibi& cultus congruus exhiberetur. Vers. 6. to preserve them from idolatry and erroneous worship, because here the pure worship of God was maintained. Against going to other places it is also spoken, Amos 5. 5. In saying, to his habitation shall ye seek; he meaneth that they should come for answers from God, and to pray, Exod. 25. 22. Numb. 7. 89.& 27. 21. Thither shall ye come and bring your sacrifices and burnt offerings, your tithes and heave offerings of your hand, your vows and free-will offerings, and the firstlings of your herd and flocks.] Levit. 17. sacrifices onely are spoken of, but the sacrifices are here explained to be all these, sin-offerings and peace-offerings, tithes were both of corn, of the herds and flocks Levit. 27. 30, 32. and of tithe corn it is spoken again, vers. 17. the heave-offerings of their hand, were the first fruits of the earth, Numb. 18. 11. so called because they must bring them in their hands, and they were heaved up before the Lord, Deut. 26. 2. Concerning vows and freewil-offerings, see Levit. 7. 16. of firstlings, Numb. 18. 15, 17. And there ye shall eat, &c.] That is, such of these holy things, as the Vers. 7. people were allowed to eat, Levit. 7. 19, 20. and in this Chap. vers. 17. of the sin-offerings they might eat nothing but the Priests onely, Levit. 7. and some tithes were holy, which also belonged to the Priests, see Levit. 27. 30. that ye may rejoice in all, that ye put your hands unto; that is, that ye may be blessed of God in every thing, Deut. 15. 10.& 23. 20.& 28. 8. ye and your housholds, who are meant by housholds is more particularly explained, vers. 18. Ye shall not do after all the things, that we do here this day, every man whatsoever Vers. 8. is right in his own eyes, &c.] Here the time is set, when they should observe the former ordinance, viz. when they should be quietly settled in the Land of Canaan, for now they were in travail, and therefore could not keep their passovers and other feasts, with sacrifices, or bring tithes &c. as Exod. 13. 5. the time of keeping the Passeover, and paying first fruits is precisely set down to be, when they should come into Canaan, And here verse 1. these are said to be the Statutes, which they should keep in that Land. The Septuagint, for these words, as we do, have it, as ye do, as if Moses had here taxed their Idolatry, but he doth plainly distinguish onely betwixt the times of keeping the ceremonies of the Law and not keeping them, wherein at this time they offended not, because the leaving of them undone now was necessary. This is spoken, saith Calvin, Calvin. not that now they might sacrifice where every one thought good, but to show that yet they were not tied to one place onely, for they had their Altar, and so sacrificed sometime in one place, and sometimes in another, as the camp removed from place to place, so that by saying [ every one what is right in his own eyes, he meaneth nothing else, but that they had more liberty for the place to worship God in at this time, then they should have afterwards, and the reason here following Vers. 9. For ye are not yet come to the rest, &c. But when ye go over Jordan, &c. then Vers. 9, 10, 11. there shall be a place, &c.] Proveth this to be the meaning. If it be said, they had a Tabernacle now, and not in any place; but onely at the door of the Tabernacle might they kill their Sacrifices. Levit. 17. I answer, yet he saith truly, we do what seemeth right in our own eyes, in respect of the place, because they were well pleased, whilst the Tabernacle was no further from them, to bring their offerings thither, but when they should dwell many miles further of, it would be far more laborious, and not so willingly assented to come thither. It is then said thus also, because they could not but think well of it to come so far as the Tabernacle to worship and serve God, when as they all pitched round about it, and so were nigh unto it. In describing the time of appointing one certain place, he saith, when Vers. 10. he giveth you rest from all your enemies round about; so that ye dwell in safety, intimating, that the place of Gods habitation should not be appointed immediately after their coming into Canaan; but the Tabernacle should be sometime in one place and sometime in another, whereunto they should resort, till that a Temple was built, which was not till the time of Solomon, in whose dayes there was great peace, and then a most magnificent one was built. Here in stead of vows, free-will-offerings, and firstlings mentioned, vers. 11. nothing else is repeated, but your choice vows, Vers. 11. called. Calvin. for which the called. hath, your fairest vows, Calvin, the offerings brought upon vows, which should be all of the best and choicest, the rest are for brevities sake left to be understood. Notwithstanding ye may eat flesh, &c.] Lest they should think in being Vers. 15. commanded to bring and eat before the Lord, Levit. 17. that they might not eat flesh in other any place, this is here inserted, being a permission to kill and eat in every place their common meat, both the clean and unclean, only the blood must not be eaten, so Lev. 7. 26.& 17. 13. Thou mayest not eat within thy gates the tithe of thy corn, wine, oil, &c.] Vers. 17. There was one kind of tithe, which belonged altogether to the Levites, that is, the yearly tithe, Levit. 27. 30. but the tithes of the nine parts which were second tithes, are here meant, Deut. 24 22. 23. Of these the owners and their families might eat at the place appointed onely, and likewise of their firstlings, heave-offerings, vows, &c. see Chap. 14. 23. of divers sorts of tithes, see Levit. 27. 30. This is mystically applied by Rabanus to the ascribing of all our good works to Gods grace and not to Rabanus. any virtue in us. For he that doth thus, eateth of the holy things within his own gates, and is subject to be cut off therefore, because he seeketh his own praise, and not the praise of God, and so doth grievously offend God. But whoso out of humility of heart ascribeth all his goodness to the divine virtue and grace, eateth in the place, which the Lord hath chosen, for the affection of true humily and innocency is doubtless the place, which God hath chosen. And therefore all both men servants and maid-servants, sons and daughters, and Levites are thus to endeavour to do good, and thus they shall be accepted before him. Take heed that thou forsake not the Levite as long as thou livest] This is added, because the Levite was also spoken of vers. 18. as one, that they must Vers. 19. call to partake with them and their families in all their holy feasts. He forsaketh the Levite, that either defraudeth him of his tithes, or offerings, the means appointed for his maintenance, Mal. 3. 8. Nehem. 10. 39. or that neglecteth him, setting up to themselves a Ministry of their own, which is taxed, 2 Chron. 13. 9. And hereby are commended to all Christian people the Ministers of the Gospel likewise, 1 Cor. 9. Gal. 6. 6. 1 Thess. 5. 12. When the Lord shall enlarge thy border, as he hath promised thee, and thou shalt Vers. 20, 21. say, I will eat flesh, &c. If the place, which the Lord hath chosen to put his name there, be too far, &c.] Here is nothing else, but a more large repetition of that, vers. 15. onely in case, that any of them dwelling far off from the temple should think, that they might kill there for sacrifice and eat of the flesh without sinning, this conceit is here beaten down: for even such far dwellers might eat the flesh of sheep and oxen, none otherwise, but as others, viz. as they eat the Roebuck and the Hart, which were not for sacrifice; but for ordinary food only. Our translation rendering it, if the place be too far, then thou shalt eat, &c. maketh the sense somewhat perplexed, as if the meaning of the former permission, vers. 15. were, that only such far dwellers should eat flesh within their own gates, but others onely before the Lord in the holy place. But in the Hebr. which Junius also followeth, Junius. it is, if the place be far off, &c. and thou shalt kill and eat, {αβγδ}, even as the Roebuck and the Hart is eaten, thou shalt eat thereof; whereby the sense is made plain to be that which hath been already said. Nearer dwellers then are permitted thus to eat flesh, vers. 15. within their own gates, and here far dwellers in other parts of the country, which should afterwards by Gods blessing be added to their first conquered possessions. Maimony grounding upon this, and rendering the words, if the place be far off, and not too far, saith it is unlawful to kill any beast or fowl for common food in the court of the sanctuary; but for sacrifice only; and if any presume to kill such there, it may not be eaten, but butted, so that even they that dwelled near, were not only permitted to kill and eat at their own houses Maimony in Shechitah, c. 2. their common meat, but were interdicted the killing of it in the holy place. Onely the holy things, which thou hast, thou shalt take and go to the place, which Vers. 26. the Lord shall choose.] This law is not absolute for all holy things, it is not necessary for every one to carry them in kind, but if the way be not too far, if it be, they may redeem them and carry the price, Deut. 14. 24. Thou shalt offer thy burnt-offerings, the flesh and the blood upon the altar, &c. and the blood of thy sacrifices shall be poured out, &c. and thou shalt eat the flesh.] Vers. 27. If here shall seem to be a contradiction in that they are bidden to offer the flesh and yet to eat it, this easily reconciled, the flesh of burnt-offerings must be offered upon the altar, Levit. 1. but of the peace-offerings meant by the sacrifices here, the owners did eat. Levit. 7. And hitherto of the second particular; the third followeth, vers. 29, 30, &c. When the Lord shall cut off the nations before thee. &c. take heed that thou be not snared by following them, &c.] They are charged here not onely not Ver. 29, 30, 31, 32. to serve their gods, but not to inquire, how they served their gods, to serve the Lord so; whereupon Maimony saith, that they ought not to inquire how any idol was served, although they never meant to serve such service; Maimony of Idolatry, ch. 2. and Ainsworth, that not only idolatry, or worshipping of idols is here forbidden, but also the false and idolatrous worship of the true God. And Ainsworth. indeed it is plainly against serving God with such rites, as Idolaters serve idols with, as the Papists do, erecting images, ascribing divers things to the tuteleship of divers Saints, as they of divers gods and goddesses, &c. but it is not hereby taxed to use any rite, which was first used by the people of God, although it be taken up amongst idolaters, such as be some of the rites of our Church of England. For not doing as the heathen idolaters, see Levit. 18. 3. and for keeping Gods Ordinances only, as here vers. 32. Levit. 18. 4, 5.& Deut. 4. 2. he addeth then against this precept to the Word of God, that bringeth in to the worship of God, that is heathenish. CHAP. XIII. TOuching the fourth particular in this 13 Chapter, here are 3. cases put of enticers to idolatry; 1. Of prophets, vers. 1, 2, &c. 2. Of near friends, vers. 6. 3. Of any whole city, vers. 12. For the first, prophets were such as spake to the people for their instruction in divine things, having some immediate revelation from God, or pretending to have such revelation either by vision, or dream, of which two, Numb. 12. 6. Wherefore it is said here, if there shall wise, or Hebr. when there shall stand up Vers. 1. amongst you a prophet or dreamer of dreams: by the first one being meant, that had something revealed more plainly unto him in vision; and by the other, one that saw things more darkly. Having given them warning hitherto against Ringleaders to idolatry amongst the Heathen; now he warneth them against corrupt teachers, that should stand up amongst themselves to seduce them; by the word, stand, noting their open and bold carriage. Hereby is intimated, that even in the Church of God there are never wanting some Doctors, that stand for error, 2 Pet. 2. 1. 1 Cor. 11. 19. Act. 20. 29. and that under a pretence of working by God, and by the power of his Spirit. For such Prophets sometime may show signs, or foretell things to come, as it is here said, and giveth thee a sign or a wonder, and Vers. 2. Vers. 3. and the sign or wonder come to pass, whereof he spake to thee, saying, Let us go after other gods, &c. thou shalt not harken to him, for the Lord your God proveth you, &c.] By sign or wonder here any miraculous and supernatural thing is to be understood; by giveth, either his doing of any such thing, or his foretelling of it; of both which in a true Prophet, see 1 King. 13. 2, 3. and in false prophets, Exod. 7. 22. 1 King. 22. 17. Matth. 12. 39, 40. If it be demanded how false prophets are able at any time to give such signs, or to foretell things to come? Chytraeus sheweth, that there are divers ways to know things to come; 1. By Divine revelation. 2. By Chytraeus in Deut. natural causes, as Astronomers know the weather, and Physitians the events of many diseases, and astrologers divers things. 3. By political reason, as Cicero knew long before by observing the state of things, and the dispositions of rulers the civil wars to come. 4. By the help of the devil, thus Pythia is said, sitting upon a tripos and blown upon by the devil furiously to give answers, and such were all the Oracles of Apollo, and of Jupiter Dodoneus, Hammon, and of the Sybills. Thus all that have familiar spirits, enchanters, gainsayer and wizards foretell things. 5. By superstitious observations, as by the flying of birds, the entrails of birds and beasts, &c. And any of these ways may a wicked instrument give a sign of something to come, for even Balaam prophesied by the Spirit of God, and Caiaphas. But how is it said, the sign or wonder come to pass, when as Deut. 18. 22. this is put as a means to try, whether the Lord hath spoken by a Prophet or no; if the thing, that he speaketh of, cometh not to pass, the Lord sent him not? I answer, that is spoken of, as a trial of those, which seek not to seduce, but to acquire vain glory to themselves, hereby they shall be known from such, as the Lord truly honoureth with the Spirit of prophesy, that their predictions shall not come to pass: but here seducers are spoken of, that would draw after other gods, if such foretell any thing truly, or do any wonder, they are by this convinced to be false prophets, viz. that they would draw to idolatry. For the Church of God hath something certainly to rely upon, viz. the written Word, which we know is of God, whosoever therefore of what dignity soever or glory in the Church shall seek to pervert this truth, and give a sign for this end, is undoubtedly a Deceiver, and worketh not by God, but by the devil. To the same effect Maimony saith, if there standeth up a prophet and doth great signs and wonders, seeking to satisfy the prophesy of Moses, we know certainly, that this is by enchantment or sorcery, and therefore we Maimony in Jesudchatorah, c. 8. may not harken to him, &c. Popish signs then shewed to persuade to idolatry and superstition do plainly evince the doers of them to be deceivers, neither should any man be moved hereby, for they are but strong 2 Thess. 2. 11. Matth. 24. 24. delusions to make men believe a lie. Moreover Maimony putteth 3. differences more betwixt these prophesies and the true; 1. Although something spoken of by a deceiver Maimony in Jesudehatorah, c. 10. be true, yet it is never all true, and sometimes nothing at all, as Esay 44. 25. and Jerem. 23. 28. what is the chaff to the wheat? the deceiver hath some wheat, and some chaff; but the true prophet all wheat of truth, and no chaff of falsehood, 2 King. 10. 10. not a word of his falleth to the Jer. 28. 8, 9. ground. 2. A deceiver can foretell no good truly, as Jeremiah said to Ananiah, a deceiver, the prophet that speaketh peace when his words shall come to pass, it shall be known, &c. A true Prophet may indeed foretell judgement, and yet the thing not come to pass; as when Jonah prophesied of the destruction of Nineveh, because such prophesies are always conditional, unless they repent; but he never foretelleth good, but it is effected, for herein God never changeth. 3. Although a Prophet sheweth no sign▪ but cometh with the commandement, and seeketh not to bring in a new commandement, if another known and approved Prophet testifieth of him, it is a sign, that he is a true Prophet. This last is to be noted to convince the Jews by their own rules, that Christ was a true Prophet, because John the Baptist, whom all men acknowledged to be a Prophet, bare witness of him, Matth. 21. 26. Joh. 1. 15. Joh. 5. 33. and Moses and all the Prophets, Act. 2. 22, 24. John 1. 45. and Moses and Elias appeared talking with him, Matth. 17. and God the Father, Matth. 3. 17. Moreover, he came with many signs and wonders, neither did he seek to draw any from the Commandements, but to fulfil them. Matth. 5. 19. If it be demanded, why the Lord would suffer any false prophets to give any signs, this being so dangerous a thing to draw men after them? It is answered, he did thus to prove them, that is, that their constancy in cleaving to him and to his truth might be manifested, as is said, 1 Cor. 11. 19. If this shall seem harsh dealing to expose men to danger, by suffering deceivers to work so powerfully amongst them, seeing God knoweth the weakness of men? Calvin answereth well, the Lord doth arm all such, as love him with a pure heart with the inexpugnable virtue of his Spirit, Calvin. Quisquis puro cord deum amat, inexpugna●ili spiritus virtute armatur, ne illaqueetur mendaciis. so that they cannot be ensnared with lies: but others, whose hearts were seen before not to be right, are carried thus headlong to destruction through their own default only, because they were reprobates before, and never had any hearty love to the truth. The children of God may indeed also through their own injury and neglect be drawn away for a time in part, but they shall soon rise again by repentance. Vers. 4. a preservative is prescribed to keep from the danger of seducers, Ye shall walk after the Lord and fear him, &c. And that prophet or dreamer of dreams shall be put to death, &c.] This, Vers. 5. saith Maimony, was after conviction and judgement given by the great Synedrion consisting of 71 Elders. For thus both God would have such wicked persons destroyed in way of revenge, that sought to destroy the souls of others, and by making them examples of judgement de●er●e others the more from attempting the like. Hitherto of the first sort of seducers, now followeth the second. ver. 6. Vers. 6, 7, 8, 9, 10. If thy brother, the son of thy mother, thy son or thy daughter, or wife of thy bosom or friend, &c.] There is no relation so near, but in case of enticing to idolatry, the dearest brother, daughter, son, or wife must be revealed Matth. 10. 37. and stoned to death. Thus we must show, that we love neither brother nor sister, &c. above the Lord. For the proceedings hereabout Maimony saith, he that was enticed, must first take witnesses to see, whether the enticer would speak before them, and if not, he must lay privy wait thus, place two witnesses secretly, where they may not be seen of the enticer, but Maimony of Idolatry, c. 5. they may see him, then he must say to the enticer, What is that which you said to me? and when he hath answered, he must reply, How should we leave our God which is in heaven, and go and serve stocks and stones? if hereupon the enticer holdeth his peace, he is free, but if he still persuadeth, then the witnesses bring him to the judgement hall, and ston him: of the manner of stoning, see upon Levit. 24. 23. Touching the third case here, put vers. 12, 13, &c. If thou shalt hear say Ver. 12, 13. in one of thy Cities, which the Lord thy God hath given thee to dwell there, Certain men the children of Belial are gone out from among you, and have withdrawn the inhabitants of their city, &c. the children of Belial, the wicked are many times called, as 1 Sam. 2. 12. judge. 19. 22. 1 King. 21. 10. 1 Sam. 1. 16. 2 Sam. 23. 6. Nahum. 1. 15. a wicked thought is also called a thought of Belial, Deut. 15. 9. Hebr. it is {αβγδ}, signifying either without yoke, or without profit, or which ascendeth not: for the wicked cast off the yoke of the Lord, having nothing good in them, but are most hurtful, and therefore shall not ascend to the heavenly glory, but shall be cast down into the bottomless pit; Ainsworth is for Ainsworth. Calvin. the first of these, Calvin for the second; but I see no reason, but that we may take them all in. The called. rendereth it, sens of wickedness; and the word is used, 2 Cor. 6. 15. to set forth the devil. are gone out from among you] They are said to go out, that forsake the truth and go after errors, 1 ●●h. 2. 19. and the looking to and purishing of such foul evils is not committed to them in any other place, but within their own limits, in their own cities; for the Church judgeth not those that 1 Cor. 5. 12, 13. Vers. 14. are without. Then thou shalt inquire, and search diligently, &c.] Because the judgement to be executed in this case is most terrible, there must be no rash, but most deliberate proceedings, the thing must be found to be certain, and then the judgement executed. And accordingly Josh. 22. when the tribe of Reuben, Gad and half Manasseh had made an Altar, whereupon they were suspected to have an idolatrous intention, Joshua and the rest of the Elders went not to fight against them presently, but first enquired into the reason of it. Thou shalt surely smite the Inhabitants of that City with the edge of the sword. Vers. 15. destroying it and all that is therein with the edge of the sword, &c.] Gods hatred is such against idolatry, that he will have Idolaters and their posterity rooted out, if any of his people turn to such abominations, he will neither have old nor young spared, male nor female, nor their very cattle, houses, stuff or substance, but all must be consumed with fire, and Vers. 16. so lie as an heap for ever, never to be built again. For the manner of proceeding about this, Maimony saith, that the great Synedrion of 71 Maimony of Idolatry, ch. 4. being first informed of such a revolt, sendeth to the City revolted to inquire more certainly of the truth thereof, and hearing, that the whole City, or the greatest part, is thrust away from God, they forthwith sand two learned men thither to convert the seduced, whereupon if they repent and be converted, they are spared; if not, all Israel is warned by this Synedrion to go to war against them, then their City is besieged, till it is broken up; being broken up, many Courts of Judgement are set, and the guilty are brought to be judged, one after another, and that by witnesses; and if they be found to be the lesser number, they are stoned, and the rest of the City spared; but if the greater, they are all destroyed, and their women and children, &c. Thus he; but this seemeth to me to be a way of proceeding too difficult; for where shall there in a City thus revolted be found witnesses enough against every particular delinquent? Moreover, the guilty being thus singled out, it were injustice after this to destroy together with them the not guilty, being neither their wives nor children. The more certain way, and more agreeable to the Divine Law, were, after certain knowledge had by public signs and monuments of idolatry to proceed to the utter destroying of an idolatrous City. Moreover Maimony delivereth divers other rules to show, what goods are to be destroyed in this case, and what not: First, the goods to be destroyed are all even of the guiltless inhabiting there. Secondly, of strangers, if they have inhabited there thirty dayes, and have been likewise drawn away. But if they have not inhabited there so long, they are stoned, but their goods go to their heires. 2. The goods of the Citizens being kept in another City go likewise to their heires. Thirdly, things sanctified for the use of the temple are first redeemed, then burnt. Fourthly, the second tithes and the holy Scriptures, that are within the city, are laid up in store, &c. If it shall seem too great severity to destroy even little children, that have not offended. Calvin answereth well, that all are subject to the Calvin. judgement of God, and therefore it being his Will, every man must reverence his proceedings, as the very Angels do, and not mutter against them. But for little ones, it is to be held, that God never causeth any thus to be destroyed, but the reprobate onely, and if he doth appoint any such in justice to the everlasting torments of hell fire, it ought not to seem strange unto us that he adjudgeth them together with their wicked parents to a bodily death, to show his detestation of idolatry. Of the beasts thus killed it was unlawful to make any use or profit, as of the ox stoned to death. The houses and stuff and all the goods must be burnt for the Lord, that is, in zeal for him, who was so highly dishonoured by idolatry; and when this is done, the Hebrews say, the sacrifice Calil is offered, which averteth wrath and procureth mercy and blessing. Whereas it is said, such a City shall not be built again, but abide as a heap for ever, the Hebrews say, that only the building of it is forbidden, or using it for habitation, but not for gardens or orchards. CHAP. XIV. HAving hitherto spoken of the first general part touching idolaters Part. 2. foreign and domestical, now followeth the second, viz. divers other ordinances about the service of God, according to the distinction made, ch. 12. from hence to chap. 19. And first here is ordained a difference to be held betwixt the ministers and people of God, and the heathen in their hair and food. In their hair and flesh, Ye shall not cut yourselves, nor make Vers. 1. any baldness between your eyes for the dead; of cutting themselves, see Levit. 19. 28. and of making baldness and cutting, Levit. 21. 5. Thus the heathen used to do in sorrowing, when a father or mother died; and there was some reason for it, saith Cazkuni, because when his father died, he had no Cazkuni. father left him but of wood, nor mother but of ston, as Jer. 2. 27. but the people of God are Gods children; and therefore although they lose father or mother, yet they are not fatherless, but have a father, who is great, living and permanent, even the holy blessed God. And this was 1 Thes. 4. 13. one reason of this precept they should not sorrow, as the heathen, who are without hope, and another was that they should not disfigure their bodies, which were more precious then the heathens. In their food they must eat none abominable thing, but the ox, the sheep Vers. 3: Sol. Jarchi. and the goat, &c. the abominable thing saith Sol. Jarchi, is that, which God hath made abominable by forbidding it; so that of itself nothing is abominable but onely by virtue of Gods ordinance prohibiting the Jews to eat hereof for a spiritual signification, which is, as Baal-hatturim hath it, Baalhatturim. to show that they should not be mixed with the wicked gentiles, who were like unto these beasts. For of itself every creature of God is good, 1 Tim. 4. 4. and nothing is unclean now under the gospel, Rom. 14. 4. Here be ten kinds of clean beasts: 1. The ox; 2 the Sheep; 3 the Goat; 4 the Hart, whose female is the Hind, of which see job 39. 1, 2. 1 Kings 4. 23. 5. the Roebuck called Tsebi, in Hebr. from beauty, and therefore a man is bidden concerning his wife, Let her be as the loving Hind, and the pleasant Prov. 5▪ 19. row, 1 Kings 4. 23. 6 the fallow Deere, Hebr. Iachmur, called.& Arab. Iachmura. Graecè {αβγδ}, the buff, buffle or wild ox, all black and bigger then the common ox and fiercer: But our translation following Iunius rendereth the 9 Bubalus the wild ox, and he saith, that this is Junius. rendered Dama a do by R. Iehudah, the most ancient of the rabbis, and of greatest authority; 7 the wild goat, the Septuagint render this tragelaphos, a Goat-Hart, in part like a Goat, and part like an Hart; Chyeraeus saith, it hath the horns of an Hart, and the beard of a Goat. But the Hebrews render it wild Goat, or a rock Goat as Iunius also doth, because it liveth upon the rocks; 8 the Pygarg, this also is reckoned by Pliny amongst Plin. l. 8. c. 53. the kinds of Goats; for he reckoneth up rupicapras, ibices, oryges, damas, pygargos,& strepsicernas. Iunius rendereth it strepsicerotes, saying, that the Afri call the beast Aldasse by this name. It is a wild Ainsworth. Chytraeus. beast saith Ainsworth, like a fallow Deere, or Roebuck; 9 the wild ox, the Septuagint render it Oryx; that is, saith Chytraeus, an Unicorn cloven footed of the bigness of a Goat, bearded, but the beard is turned the contrary way, viz. to the head. But the called. the wild bull; 10 the Chamois, Septuagint render it Camelopardalis, Iunius Camelopardalides, a Camel and a Pantheresse, as if it were a beast participating of two kindes. The called. Ditsa, a kind of row, the Chamois is a French name of a beast like a wild Goat. There are none amongst all the beasts in the world, say the rabbis hereupon lawful to be eaten, but these ten kinds onely, as was Maimony of forbidden meats, c. 1. shewed upon Levit. 11. and they put a difference between these, calling the first three cattle, and the seven letter beasts, saying, that the fat of the 7 may be eaten, and their blood must be covered, but of the 3 the fat may not be eaten, and there is no charge given to cover their blood. The Vers. 6. general rule for clean beasts is, if they divide the hoof and chew the cud, and the contrary for the unclean, of which before, Levit. 11. 3. &c. as also of fowles and fishes. Thou shalt not eat of any thing that death of itself, thou mayst give it to Vers. 21. the stranger, &c, or sell it to an alien, &c.] This is repeated from Levit. 17. 15. Every soul that eateth that which died of itself, &c. whether it be one of your own country or a stranger, he shall not wash his clothes, &c. here seemeth to be a contradiction, but as I shewed there, by a stranger a proselyte is to be understood, here a mere heathen. The same was made before, Levit. 11. 39, 40. Thou shalt not seeth a Kid in his mothers milk; this was twice set down before, Exod. 23. 19. and chap. 34. 26. see the notes there. The second Ordinance repeated here, is touching the maintenance of Gods Ministers. Thou shalt truly tithe all the increase, that the field bringeth forth year by year, Vers. 22. 23. and thou shalt eat before the Lord in the place which the Lord shall choose, &c.] As the tithe of corn, &c. which the field yieldeth, so the tithe of herds and flocks are mentioned, Levit. 27. 32. And here it is not onely said, that they should eat their tithe of corn, wine and oil there, but also the firstlings of their herds and flocks; so likewise Deut. 12. 17. But Numb. 18. the tithes and firstlings, and first-fruits are given to the Levites for an inheritance, and the tenth of these was to be paid again by them to the high Priest; which being so, how is this liberty given to the owners to eat them? Touching tithes, it is commonly answered, v. 22. it is not spoken of the first tithe, belonging to the Levites and Priests; but v. 23. of the second to be taken out of the nine parts, after that the first was paid, this which must be eaten no where, but at Jerusalem was in the owners power, not the first, see Levit. 27. 30. But touching the firstlings, I find nothing spoken particularly by any expositor, yet by the same reason that the tithes to be eaten there are expounded of a second tithe, a second sort of firstlings also must needs be meant, which when the first were taken out for the Levites, were the first remaining still to the owners. These things they are appointed to eat before the Lord, that they might learn to fear him, that is, by resorting from time to time upon these occasions to the place where his fear and true religion was taught and practised: so Cazkuni, that when thou goest up to eat the second tithe, and shalt see the Priests in their service, the Levites singing, the Israelites Cazkuni standing, the Synedrion judging, and the Doctors teaching, thou mayst learn to fear the Lord. They also learned to fear God, when in obedience to his command they came to his place with their tithes; thus thankfully acknowledging all their increase to come from his blessing: for who would not fear God, when he knoweth that he can enjoy no good think for this life, but of his gift. Here it is provided, if the way be far, that the owner may turn his tithe Vers. 24, 25, 26, 27. into money, and therewith go up and buy what he desireth for this holy feast, if Gods blessing be so great upon him that he is not able to carry his tithes in kind. For redeeming tithes, it must be by adding a fifth part more, Levit. 27. 31. The rabbis say, it must be redeemed with silver coined, not uncoynd, and that to the worth, the tithe being first separated, and Maimony in Maasersh●ni, c. 4. if the price be a thing commonly known, one witness must be taken, if uncertain, three chapmen must value it, and it must not be carried from place to place, before the redeeming, &c. The tithe being converted into money, this money must not be laid out to buy any beast withall, but at Jerusalem saith the Rabbin, and it seemeth to be implied in the words; but whereas he saith, that they may not buy with the money salt or water towards the feast, but honey, eggs, and milk, because they came out of the ground, it is too restraining, seeing any thing that a man desired to eat is allowed to be brought herewith. And the Levite within thy gates; Septuagint Vers. 27. and called. within thy Cities thus expressing the meaning, because the Levites dwelled in the Cities of the other Tribes. The Levites must Numb. 35. not onely have the first tithes wholly, but also participate of the feast made with the other. Thou shalt not forsake him; so it is commanded, Augustine. Haec Dei justif. consuetudo est, si tu illi decimam non dederis, tu ad decimam revoceris, dabis impio militi quod non vis dare sacerdoti. Vers. 28. Deuteronomy 12. 19. such is the care of the Lord about his Ministers maintenance. And by tithes have they been for the most part maintained under the Gospel. If any man now denieth to pay his tithes, the saying of Saint Augustine is most true. This is the most just custom of God, if thou wilt not give him tithe, thou shalt be brought to a tithe, thou shalt give to the wicked soldier which thou wilt not give to the Priest. At the end of three yeares thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates, and the Levite, &c. shall come and eat, &c. Calvin, as the words sound, understandeth here all the tithe of the third year numbering from the seventh, which was the Calvin. sabbatical year, rejecting that opinion that a second or third sort of tithes is here meant. He saith therefore that this is a correction or interpretation of the former Law touching tithes. The Levites should have them two yeares wholly to themselves, but lest they should over abound, the poor and strangers must have part with them the third year, as they had also every seventh year. But if no more sorts of tithes be admitted, but one onely, how shall that verse 23. be reconciled with Numb. 18. 24 Moreover, as Augustine reasoneth, this must needs be meant of another August. qu. 20. in Gen. sort, because one sort must be carried up to jerusalem from year to year, and the owner and his family might spend thereof: But this is to be laid up within their gates, and the owner might eat none of it, but give all to the Levite, &c. the poor, Deuteronomy 26. 12. Iunius therefore is for another sort, which he calleth the third tithe; the rabbis Iunius. Sol. jarchi. Cazkuni. for a second sort; for this three year, as in other years: the first sort is for the Levites, who must come and take it, and the second for the poor, who come and take that. According to their doctrine then the second tithe set out of the nine parts was to bee used two yeares, as was said, verse 23. but the third year, it went all to the poor. See more, Leviticus 27. 30. It is to be held rather a third, then a second, because the second was carried up yearly to jerusalem; but this not, so that if it were the same with the second, one year in three must be passed over without feasting before the Lord. And of this tithe it is not said, the Levite shall come and take his due, but shall come and eat in common, as the poor should come and eat, yet happily, as they say, neither did eat there, but had their portions set out and carried it away and ate thereof. For the owner, saith Maimony, giveth to every, one of the poor so much, as may Maimony in Mattanoth, Gnan. c. 6. satisfy him out of this tithe, of wheat half a Kab, of Barley a Kab, of rye a Kab, of figs 25 shekels weight, of Wine half a log, of oil a quarter of a log, and of other fruits not less, then may buy food enough for two meales. If his tithes will not afford so much, then he setteth them before them, and they divide them part and part like. CHAP. XV. THe third ordinance repeated here is touching the seventh year, thtt it should be a year of release, wherein debts must be remitted to the poor. Of the Sabbath of the seventh year it was spoken before, but Exod. 23. 11. Levit. 25. 4. not of releasing debts that year, wherefore this is here set forth. But how it is to be understood see my exposition, Exod. 23. 11. At the end of seven years thou shalt make a release. And this shall be the manner Vers. 1, 2. of the release, &c.] I have already shewed, that these words are properly to be understood, at the end of the seventh year, not at the beginning or any other time of that year. And thus the Hebrews generally Maimony in Misn. of release c. 9. understand it, the seventh year releaseth not debts of money, but at the end thereof, as the end of the year is punctually set down, Deut. 31. 10. to be at the feast of Tabernacles. Therefore the lender may require his debt at any time in that year, as in others, but onely when the sun is set in the night of the new years day the debt is lost, thus Maimony. And for this release he hath certain distinctions, as first, If it be lent upon a Bill, it is now lost, but not, if land be tied for it. Secondly, if at the lending ten years were set, it is not released at the end of the seventh. Thirdly, If it be lent upon pawn, it is not released. Fourthly, If the judges have given sentence before, and 5. If it be a mulct or a forfeit, it is not released, &c. many of which seem to be nothing else, but illusions of this Law, the scope of which is charity to every poor person in releasing his debt unto him, but most probably not to the rich. According to this we are taught to pray forgive us our debts as we forgive our debters, and this releasing of debts figured out Gods forgiving of the debts of sin in Christ. Aben Ezra will have this release of debts to be made at the beginning Aben Ezra. of the seventh year, alleging, Jer. 34. 14. where these words at the end of seven years, let ye go every man his brother, are explained thus, when he hath served thee six years. Here indeed the end of seven years, when servants are to be let go free is said to be the seventh year, because that is the last of the seven, and therefore it must needs be so understood as being Deut. 15. 12. thus explained also in the Law. But for so much as the release of debts is set down in other terms, and no such explanation hereof made, and not in the same terms with the release of servants, it is clear, that the time for this is not so to be understood, as the time for that. For in speaking of debts releasing, he saith, at the end of seven years, but of servants, the seventh year thou shalt let him go free, vers. 12. and for further explanation, when he hath served thee six years. For every creditor that lendeth ought] Heb. is every master of the lending of his hand, that lendeth ought, an hebraism to express a creditor. Of a forreinour thou mayest exact it, &c.] That is, of one of another Vers. 3. Nation, the called. therfore hath it, of a son of the peoples. This charity of releasing debts was to be exercised onely towards their brethren that came of the same father Israel, to maintain always a remembrance of their brotherhood, that they might be knit together in the more love, and therefore men of other nations were excluded. But for as much as all Christians of divers Nations now are brethren in Christ, their love should be such towards one another, as in the case of poverty to release debts of money also. Save when there shall be no poor among you, &c.] These words seem to be Vers. 4. an exception to the Law of making a release to a brother, as if they should not be bound hereby, when they should all be so well to pass, that there should be no poor amongst them: but vers. 11. maketh against this, where it is said, the poor shall never cease out of the land. Wherefore these words are rendered by Junius thus, onely because there ought not to be one needy with Junius. thee. Ainsworth, onely that there be not in thee a needy man, and thus understood it setteth forth the end of this Law, viz. to keep men from extreme poverty, into which many are brought by having their debts exacted. Calvin also mentioning divers Expositions of the words concludeth, that Calvin. this is best, prorsus ne sit mendicus, let there be no beggar at all, that is, through your default in exacting debts, that is, let none be brought to extreme poverty, and if thou shalt think, that so thou mayest in time become poor thyself, it is added, for the Lord shall greatly bless thee, &c. The word {αβγδ} aphes here used hath divers significations, as not, nothing, besides, unless, but, and unto is joined {αβγδ}, because, or when. The vulgar latin rendereth both together omnino, there shall not be at all a poor man amongst you, as Calvin before. And to this do I subscribe, holding, that the two words here used are not severally to be respected in their significations, but that {αβγδ} is put to {αβγδ} as a particle without signification, and so it is being joined with {αβγδ}, not, here following, as if he had said, there shall not at all be one poor with thee, that is, made miserable poor by thy exacting of debts at hands. For the Lord thy God blesseth thee, &c.] That is, shall bless thee, but it is Vers. 6. spoken of as already done for the certainty thereof, thou shalt reign over many Nations; this is added to the former blessing, that they should be lenders and not borrowers, because the borrower is a servant to the lender, Prov. 22. verse 7. but Israel brought other Nations into subjection also. If there be a poor man one of thy brethren within any of thy gates, &c] After Vers. 7. the Ordinance of releasing debts, the Lord here provideth, that they should not in this regard deny to lend to the poor, because otherwise worldly men would have thought, that they would take order, that this Law of releasing should not prejudice them at all; for, if the case were so, they would not lend near that time for fear of losing their money. But the Lord chargeth, Beware that there be not a thought in thy wicked Vers. 9. heart, &c.] Heb. in thy heart of Belial, touching which word see before, Chap. 13. 13. so that to shift off giving to the poor in his need is a great wickedness, Matth. 25. And thine eye be evil against thy poor Brother] Where there is a wicked heart averse from the relieving the poor, the evil eye doth declare it, and therefore this is also forbidden, see the like use of this phrase of an evil eye, Prov. 23. 6. and Matth. 20. 15. and the contrary of a good eye, Prov. 22. 9. Eccles. 35. 8. And to encourage to lend and give, the Lord promiseth great blessings Vers. 10. in all that they should put their hands unto, so likewise, Esay 58. vers. 10, 11. For the poor shall never cease out of thy land, &c] God could give enough Vers. 11. to every one for the supply of his own wants, but he will not, that by the poor our charity may be tried, and according to this it is said, Mark. 14. 7. the poor have ye always with you. If thy Brother an Hebrew man or woman be sold unto thee, and serve thee six Vers. 12. years, in the seventh thou shalt let him go free, &c. see Exod. 21. 1, 2, 3. where this hath been already explained and the mystery declared. And this is the fourth Ordinance repeated also with some enlargement vers. 13. And when thou lettest him go out free, thou shalt not sand him away empty Vers. 13. Maimony. Treat. of servants, c. 3. Vers. 14. &c. Maimony expoundeth this Law of sending servants away free the seventh year, of such as were sold by the Magistrates, not such as sold themselves, but this is a distinction without ground, and against that Jer. 34. 9. and the Law, Exod. 21. 2. see Levit. 25. 39. The quantity to be given to a servant, when he goeth out free, is not set down, but the master is commanded to furnish him liberally, out of the flock, floor, and winepress; Maimony is bold to set down the quantity, not less then the worth of thirty shekels grounding upon Exod. 21. 32. but there is no ground for it, wherefore it was to every mans own good will, so that he dealt liberally. For the case next put, if the servant will not leave his master, he must bore his ear with an awl, and the reason of dealing liberally with the servant Vers. 17. let go, he hath been worth a double hired servant, &c. see before upon Exod. 21. 2. These words, thou shalt furnish him liberally, vers. 14. Heb. Vers. 18. are furnishing thou shalt furnish him, the words being taken from a chain, because some substance given him at his going away was a as chain of gold, an ornament unto him, whereas the want of substance disgraced him, and he should thus be as a vagabond, and ready to sell himself again through need, to another master. The fift Ordinance, vers. 19. is for sanctifying the firstlings of the herd and flock, of which see Exod. 13.& 22. 30.& 34. 19. but here it is added which was not said before, thou shalt do no work with the firstling of thy bullock nor shear the firstling of thy sheep, thou shalt eat it before the Lord thy God, Vers. 20. from year to year, &c. The meaning is, that they should not make any benefit of hallowed things, but give them wholly to the Lord. But what is this, thou shalt eat it before the Lord, &c. for if it were the Lords, how could the owner eat it, sith all the Lords deuce were given to the Priests, Numb. 18. 15? Ainsworth saith that these words thou shalt eat it, are directed Ainsworth. Vers. 21, 22. Junius. to the Priests, not to the owners, and likewise the next words, If there be any blemish in it, &c. thou shalt eat it within thy gates; and Junius calleth it an Apostrophe to the Priests. But forasmuch as Chap. 10. 23. and 12. 17, 18. the eating of the firstlings is allowed to the owners, another solution is to be sought, as upon Chap. 14. 23. For the next clause, as the Roebuck and the Hart, and this, onely thou shalt not eat the blood, &c. see Ch. Vers. 23. 12. 23, 24. CHAP. XVI. THe sixth Ordinance here repeated is touching the Passeover. Thou shalt Sacrifice the Passeover to the Lord thy God, of the flock and the herd in the Vers. 2. place which the Lord shall choose to put his name there.] This is repeated from, Exod. 12. and Chap. 13. where yet no mention is made of the herd, but onely of a Lamb or Kid to be eaten; and from Numb. 28. 17, 18. where sacrifices out of the flock and herd are appointed, but no mention made of the place, where they should he sacrificed, or the Passeover eaten; wherefore to supply this defect, the place is here appointed to be that, which the Lord should choose, of which see Deut. 12. 5. and all things touching the Passeover and the Sacrifices at that feast have been sufficiently explained before. Onely whereas vers. 7. it is rendered in our translation, Vers. 7. thou shalt eat it roast, the Heb. hath it, thou shalt seeth and eat it, for it is {αβγδ} the same word, that is used for seething with water, Exod. 12. 9. where another word {αβγδ} is put for roast, and thus both the chaldee and called. Septuagint render it here thou shalt seeth, but the Septuagint add thou shalt seeth and roast, and this of seething is followed by Junius. Our Translators Iunius. Exod. 12 9. happily considering, that the Passeover must not be eaten sudden, but roast, feared, if the word should be rendered seeth, that there would be a contradiction here. But that which is here appointed to be sudden is not the Pascal Lamb, but parts of the Sacrifices at this time offered, as the distinction is plainly made, 2 Chron. 35. 13. For besides the Lamb, which was eaten roasted, and the sacrifices appointed for every of the seven dayes of the Passeover, Numb. 28. men might voluntarily offer many other peace-offerings, as Josiah is said to have given for the Passeover 30000. Lambs 2 Chron. 35. 7, 8, 9. and kids, and 3000 bullocks, and others a great number more, wherewith all Israel then feasted, and the flesh of these sacrifices is that, which is here appointed to be sudden, and not the pascal lamb. The seventh Ordinance here repeated is about the feast of weeks, vers. 9, 10, &c. touching which, see Lev. 23. 15. and Numb. 28. 17, 31. But here a Vers. 9, 10, 11. tribute of a free-will offering is commanded to be brought to feast withal, the Levite and poor being called unto it, which was not spoken of before; and this is left to every mans own good will for the quantum thereof. The word rendered tribute here, is Missah in Hebrew, of Mas, a tribute, it is put Deut. 15. 8. for enough, so that it must be a sufficient quantity to feast withal. Upon this day, otherwise called the feast of Pentecost, the people of Israel came to Mount Sinai and kept their first feast there, Exod. 19. and now the law was given, and afterwards the Spirit, Act. 2. wherefore at this especially they were to feast and rejoice before the Lord in remembrance of these things, and for the joy of them. The 8. Ordinance here repeated is about the feast of tabernacles, touching which enough, Lev. 23. 3. and of the three feasts here put together, at Ver. 13, 14, 15, 16, 17. all which they must appear, so many as were males, but none empty, Exod. 28. 14, 15. The 9. Ordinance is about the making of Judges and Officers in all their gates, who should judge with just judgement, yers. 18, 19, 20. and take no Vers. 18, 19, 20. bribes. This was first the advice of Jethro to Moses, Exod. 18. 21. and afterwards God himself upon the complaint of Moses, that he could not alone bear the burden of the people, appointed Judges and officers over them, Numb. 11. 16. How the Judges were distinguished, and in what order they proceeded in the choosing of them, see Numb. 11. 16. The officers are called Shotrim, and in Greek, {αβγδ}, Scribes, their office was to speak and to proclaim to the people what they ought to do, Deut. 20. 5, 9. Josh. 1. 10, 11. and to execute the sentence of the Judges. For they had staves and whips, saith Maimony, and stood before the Judges, and went Maimony in Sanedrim, c. 1. about into streets and shops to look to right weights and measures, and to smite all that did wrong at the commandment of the Judges, and wheresoever they found any foul matter, they brought the offenders before the Judges into the judgement hall, where he was judged according to his wickedness. The vulgar latin for officers, hath masters, that is, saith Hugo Cardin. to instruct the ignorant; or by Judges and masters, he will have Hugo Cardinalis. learned and wise Judges understood. The word {αβγδ} cometh of {αβγδ} praeesse, dominari, to rule, so that they were officers, that had rule under the Judges. Junius for officers hath moderators. And the Judges must be made in their gates, that is, must sit publicly to judge the people, one as well as another within and without the cities, see Prov. 31. 23. That Judges must judge justly, see also Deut. 24. 17. and not respect persons, Lev. 19. 15. Deut. 1. 17. Prov. 24. 23. nor take gifts, Exod. 23. 8. The 10. Ordinance, vers. 21. Thou shalt not plant thee a grove of any trees near to the altar of the Lord, neither shalt thou set thee up any image, &c.] The Ver. 21, 22. Hugo Cardin. Gentiles used to sacrifice in groves, and therefore to cut off all occasions of idolising with them, this ordinance is made, see Exod. 34. 13. Junius by these words, near the altar, understandeth both in place and in esteem, accounting Junius. it next in excellency to the altar, or equal, or before it. How they sinned afterwards against this, see Jud. 3. 7. c. 6. 25. 1 King. 14. 23. c. 16. 33. 2 King. 21. 3, 7. 1 King. 18. 19. The Judges therefore straightly forbade the planting of any three within the court of the sanctuary, upon pain of Maimony of Idolatry, c. 6. beating; of images or statutes here forbidden, see Levit. 26. 1. CHAP. XVII. THe 11. Ordinance here repeated is, that no beast having a blemish, or being ill-favoured should be offered to the Lord, vers. 1. of this, see more Levit. 22. 22. For ill-favoured, Hebr. is, any evil word; in the Vers. 1. called. any evil thing whatsoever; that is, if it be sick or lame, &c. Mal. 1. 8. whereas ox and sheep are only name, all other beasts fit for sacrifice are to be understood hereby; and it is to be known, that {αβγδ} rendered an ox, doth properly signify a bull; and indeed bulls and not oxen were fit for sacrifice, because the ox was imperfect, as being without his stones. By a blemish in an ox, Hugo understandeth a wicked intention in the work; Hugo carded. The Mystery. and by a blemish in a sheep, foolishness in simplicity, because by the ox is set forth labour, by the sheep simplicity. The 12. Ordinance here repeated, is against the worshippers of the host of heaven, against which it is provided, Deut. 4. 19. and here the penalty Vers. 2, 3, 4, 5. of such offenders is set down to be stoning to death, as of those, that seduce to idolatry, c. 13. Here in putting the case of any worshipping the host of heaven, it is added, which I have not commanded; to intimate, that the worship, which God hath not commanded, is sinful, although it be not expressly forbidden, but only in general, as under that precept, thou shalt have none other gods but me; to worship the host of heaven is forbidden, as likewise to worship Saints departed, or Angels. Vers. 5. thou shalt bring forth unto thy gates that man or woman and ston him to death] That is, to the gates of that city where he served other gods, and not where he was condemned to die, so Maimony. But the Ordin. gloss Maimony in Sanedrin, c. 15. Glos. Ordin. better, to the gates, where judgement is given, that he may not be put to death without being judged first. Of the manner of stoning, see Levit. 24. 23. Vers. 6. at the mouth of two or three witnesses shall he be put to death, &c.] One witness is not enough, but there must be two or three at the least, as hath been already touched, ch. 13. 6. see also Deut. 19. 15. Because it is said, at the mouth, the rabbis gather, that no testimony is to be taken by writing or otherwise, but the witness being present to speak with his own mouth. But in money matters the hand-writing of a witness being dead may be taken. Thus, saith Hugo, by the witness of the two Testaments, Hugo Cardin. and of the three Persons, Father, Son, and Holy Ghost, every wicked man shall be condemned at the last day, according to that, 1 Joh. 5. there be three that bear witness in heaven, &c. and every preacher ought to condemn the wicked by three witnesses, 1. Of the heart, which is when he is of Hugo Cardin. testimonio cordis, oris& operis. sufficient understanding in the word. 2. Of the mouth, when he hath the gift of utterance, and teacheth the law. 3. Of the work, when unto teaching well, he joineth living well. And in the Word there be three that testify against every wicked person, the Law, the Prophets, and the Gospel. The 13. Ordinance is, that if an hard case falleth out, they must go to the place, which the Lord should choose, and propound it to the Priests and Vers. 8, 9, 10, 11, 12. Levites, and the Judge there, who must declare, what the Law is, and to this must every one stand, and who so disobeyeth the sentence of the priest, or Judge, must be put to death. If there rise a matter too hard for thee in judgement, between blood and blood, plea and plea, stroke and stroke,] This is spoken to the Judge in any particular city. By blood and blood we may understand murder and manslaughter, the shedding of blood premeditated out of malice, or suddenly and unawares: for if the inferior Judges cannot tell whether to judge it, and so whether the bloud-shedder may have the benefit of the city of refuge or not, they must go to the superior Judges to know. By plea and plea, understand any matter of strife; by stroke and stroke, the called. understandeth the plague of leprosy, of which the Priest is to judge, Lev. 13. and Chap. 14. but it is more probable, that a blow given to the hurting or wounding of any is meant. Then thou shalt come to the Priests, the Levites, and the Judge, &c.] For the better understanding of this, it is to be known, that unto the Priests and Levites some Elders of the people were joined to sit in judgement: for so Jehoshaphat constituted a Synedrion at Jerusalem, 2 Chron. 19. 8. and bad them judge uprightly between blood and blood, law and commandement, statutes and judgments, vers. 10. and amongst these, as the high priest was head over the Priests and Levites, and the judgement of Ecclesiastical causes properly belonged to him; so Zebadiah was over the lay Judges, and the judgement of all civil matters belonged to him, vers. 11. But they must not judge of their own heads, but according to the sentence Ezech. 44. 24. of the law, vers. 12. And when the high Priest with his assistants set down any such sentence, or the chief Judge with his, it must be performed accordingly upon pain of death: and this death, saith Maimony, was by strangling, and that at Jerusalem, when it was a feastival time, that all might hear and fear to do the like. For their manner of proceeding according to this Ordinance Maimony saith, that first they, whose case was Maimony of Rebels, c. 1. to be judged, came to the Synedrion of their own city, and if the Judges there could not tell what sentence to give, then they with these Judges or their messengers went up to Jerusalem to the Synedrion of the mountain of the temple, if they could not tell, then they went to the Synedrion at the door of the court of the temple, and if they could not tell, to the chamber of hewn ston and to the great Synedrion there. And the sentence given here must stand, but if afterwards, these Judges being dead and gone, by another Synedrion succeeding them their judgement be disannulled, and another given, this must be stood to, because it is said, thou shalt come to the Priests, Levites and Judge, tbat shall be in those dayes; within the danger of this law they brought all such, as would not receive their traditions afterwards, except the Sadduces, who were trained up in their fathers opinions from their youth. But without all warrant from hence: for the sentence which is according to the law onely, which was written must stand inviolable, and not traditions that were delivered by word of mouth only, as they hence pretend, that whatsoever the great Synedrion decreeth is to be obeied. Mal. 2. 7. the Priests lips shall preserve knowledge, and they shall inquire the law at his mouth; and not whatsoever he will be pleased to decree. The Scribes and Pharisees sitting in Moses his chair Matth. 23. must be obeied, but their works not imitated, that is, what they did by tradition, and not according to the Law of God, for by these they overthrew Matth. 15. the law. Something like unto this ordinance was that Exod. 18. of bringing the harder matters to Moses to be judged by him. The 14 Ordinance is, if when they were come into the land of Canaan, they would set up a King, they must set up one of their brethren, not a Ver. 14, 15, 16, 17, 18, 19, 20. stranger, and he must not multiply horses, nor wives, nor treasure much, but have the book of the law by him and red thereupon continually, and learn to fear God, and not to be proud and to lift up himself above his brethren. The Lord foresaw what they would desire to do afterwards, viz. to have a King over them, as other nations had, when being like to the Calvin. idolatrous Gentiles in the manner of their government, there would be more danger of being perverted; wherefore passing over the time of Judges, as Calvin noteth, he pitcheth upon this time, giving instructions here aforehand for this case. If it shall seem strange, that after this ordinance the Lord was offended 1 Sam. 8. 5. Hugo Cardin. with them for desiring a King. It is to be understood, as Hugo hath it, that it is onely permitted here and not ordained. But their offence was not simply in desiring a King, but out of diffidence, that the Lord could not otherwise sufficiently protect them against their enemies, as Chytraeus Chytraeus. hath it. whilst they were governed by judges, none being lifted up to so high dignity as the regal, God himself was their King, and he did oft times in their distress show his Almighty power in delivering them by judges, whom he immediately stirred up and placed over them, as Gedeon most piously said, I will not rule over you, neither shall my son, but the Lord shall rule over you; which whilst it was so, all mens eyes were towards God, Judges 8. and their trust was in him, but now they changed their trust in God into trust in a King, for which the Lord was justly displeased, and gave them a King in his wrath, and took him away in his anger. But afterwards he gave them a King, even David, a man after his own heart, and then to have Hos. 13. 11. a King began to be a great glory to the common-wealth. They are charged, if they would make them a King not to set up a stranger, because such being idolaters would be ready by his power to oppress the true religion, which it is every Kings duty to maintain, as Calvin noteth. And their Calvin. King must not multiply horses, nor cause his people to return into Egypt to multiply horses, which charge is given, because Egypt abounded with horses; as Hugo hath it, and as we may gather, in that Pharaoh being drowned and all his host, it is said, The horse and his rider hath he thrown into Hugo carded. the Sea, Exod. 15. 1. and in that so many goodly horses were brought to Solomon out of Egypt, 2 Chron. 1. 16, 17. see also Esa. 31. 1. Because Egypt was so wicked, they must not go thither, nor multiply horses, which they could not well do without having commerce with that country. Yet Maimony of King. c. 5. the rabbis say, Hebrewes might dwell in any country in the world, saving in Egypt, but for commerce they might go thither. Another reason, why they might not multiply horses was, because horses were the principal of worldly strength, lest they should put confidence in them, Psalm. 20. 8. Deut. 20. 1. Prov. 11. 31. Again, the King is charged not to multiply Vers. 17. wives to himself, lest his heart be turned away. God at the first joined together but one man and one woman, of which also it is spoken, Mal. 2. 14. but for the multiplying of posterity, Jacob afterwards had more wives, and David, &c. which is thought to have been done by divine dispensation, so that the having of more wives then one, is not here forbidden to the King, but the having of many, and specially of foreign Nations, whereby there is danger of having his heart turned away as was Solomons, 1 King. Deut. 7. 4. 11. 4. Lastly, the King must not greatly multiply his silver and his gold, whereby is not meant that he should not have any great treasure by him; for David had silver and gold in abundance which he gave to the building of the Temple, and Solomon likewise which is commemorated as a thing wherein his great glory to which God raised him consisted. But it is said, that he should not multiply it to himself, that is, as covetous, and thinking it a great happiness to be exceeding rich: for so there is danger in riches, Prov. 30. 8, 9. Matth. 6. 24. cap. 13. 22. 1. Tim. 6. 9. under these 3 mystically saith Hugo are forbidden in horses pride, in wives fleshly pleasure and luxury, and in gold and silver covetousness. For the Kings Hugo carded. The Mystery. Vers. 18. reading continually in the book of the Law, that he might leran to fear God. Maimony saith, every King is to writ the book of the Law for himself besides that which was left him by his father; and if he had none left him, he must writ two copies, one to leave in his house, and the other to carry with him whithersoever he went, whether he went to war or Maimony of Kings c. 3. sat in judgement And it is said, that this copy should be written out of the book which is before the Priests, because the original copy of the Law was kept by them in the sanctuary, Deut. 31. 26. and therefore the writing made according to this was surely right. For herein saith the gloss, Glos. ordin. Ubi nile fuscatum nile corruptum. there was nothing perverted, nothing corrupted. The King must always be reading in the book of the Law, that knowing the will of God for the right governing of all in matters civil and ecclesiastical, he may have a care to rule accordingly, and not onely to punish murtherers, adulterers, &c. but to provide that sound doctrine be taught and embraced in the Church by all his subjects: So Chytraeus, who allegeth many examples of David, Chytraus. Solomon, Asa, Jehoshaphat, &c. nabuchadnezzar, Evilmerodach, Darius, Cyrus, Constantin. magnus, Valentinianus, Theodosius, who professed himself to be a Prince tied to the laws, and that his authority depended upon the authority of the Law, and Charles the great, who set over the people subdued by him godly Doctors, and adjoined colleges of teachers and learners of the true doctrine. CHAP. XVIII. THe 15. Ordinance is, that the Priests and Levites should have no part nor inheritance in cannon, but the offerings of the Lord and his inheritance, Vers. 1, 2, 3, 4, 5. the shoulder, the two cheeks and the maw of sacrifices, and the first fruits, and the first fleece of the sheep. By part here the rabbis understand part of the spoils of the enemy, see Numb. 18. 20. yet of the spoils of Midian the priests had a great part, being set out as a tribute to the Lord in acknowledgement, that the victory came from him, Numb. 31. 26. The Lord is said to be their inheritance, that is, his part whatsoever he hath willed to be given unto him, which may be found, Numb. 18. to be 24 several things. The Lords part or inheritance, saith the gloss, are tithes, Glos. Ordin. but not onely tithes, but things devoted, &c. are his. He is too covetous saith Jerom hereupon who is not satisfied with the Lord; for how Hieron. can he want any thing that hath him, who hath all things. For the shoulder of sacrifices, that and the beast was given to Aaron and his sons, Exod. 29. 27, 28. and it was the right shoulder. For these words, From him that offereth a sacrifice, Hebr. are {αβγδ} signifying either sacrificing a sacrifice, or slaying a slaughter. It is commonly taken by expositors for sacrificing in this place, but the Hebrews understand any clean beast killed any where or upon any occasion, saying, that the shoulder, the two cheeks Maimony in Biccurim c. 9. and the maw of them all are to be given to the Priests from time to time, both within the land of Canaan and without: and if there be no Priest nor Levite near, then the price is to be given, it must not be taken nor asked, but given with honour; so Maimony, and if it be thus understood, it is a new ordinance for other maintenance of the Priests and Levites not spoken of before; and this is most probable, because not onely the shoulder is given them as in sacrifices, but also the cheeks and maw. For these words, This shall be the Priests due, Hebr. is, this shall be the Priests judgement, so likewise the vulgar latin, Junius the Priests right, the called. his due, and thus the word {αβγδ} is used Psalm. 81. 5. For the first fruits, see before, Exod. 22. 29. Numb. 18. 12. For the first fleece, it was not spoken of till now, but onely the tithe of the herd and of the flock, Levit. 27. 32. Touching this, the rabbis determine it to be one Maimony in Biccurim. of sixty at the least, as of other first fruits the sixtieth part is the least; if any man having many such fleeces will give them to divers Priests, he must not give less to any one then 5 shekels weight of white wool, even enough to make a little coat. This Ordinance is an addition to the former laws for the better maintaining of the Priests, they and the Levites must not onely have the tithe of wool, but the first fruits also. The 16 Ordinance is, that any Levite coming from his City with an hearty desire to serve God at his Temple shall have a part amongst his Vers. 6, 7. 8. brethren; besides that which cometh of the sale of his patrimony, v. 6, 7, 8. For these words vers. 8. They shall have like portions to eat besides that which cometh of the sale of his patrimony, Hebr. rendered word for word are these. They shall eat portion as portion, besides his sales by the fathers. The called. called. Par. hath it besides the ward, which shall come on the Sabbath, as the fathers have appointed: the Septuagint beside the sale, which is according to the Family. Junius, besides the price of the things which any of them hath Iunius. sold according to the families of their fathers, expounding it of their houses sold in the Cities where they dwelled, because it might be objected now, they had money to maintain them withall; therefore they needed not to eat of the offerings there; this is spoken by way of prevention, they shall have like portions to eat with their brethren, but according to the families of their fathers, the Kohathites amongst the Kohathites, and Gershonites amongst the Gershonites, and not confusedly. The scope of this Ordinance, say the rabbis, is, that whereas the Priests were divided by Moses into eight wards or charges, and afterwards by Samuel and King David into four and twenty, one head being set over every ward which went up to Jerusalem by course to serve every week at solemn 1 Chron. 24. Feasts, if any other Priests, whose course it was not to serve, that week should come up to serve, he should serve, and have a like portion Maimony of the instruments of the Sanctuary, c. 4. with them; but this was onely in the offerings of that Feast, not in the offerings upon vow, or voluntary offerings, or daily sacrifices, which they onely offered, whose course it was to serve then. Wherefore they give this for the sense, as if it had been said, they shall eat portion, like portion of the offerings of the Congregation, but not of other things, which the fathers have already apportioned them, appointing every ward his week. And they expound these words, If any Levite, of a Levite being a Priest, because the Priest onely, and not ordinary Levites might eat of the gifts of the Sanctuary. Saint Augustine whom Rabanus followeth, understandeth by the sales, the tithes and the first fruits sold by them that dwelled far off, with the August. qu. 28. in Deut. price of which they bought again at Jerusalem; of these the Levites should have their part, when they came up to serve, which belonged to the families of their fathers. Calvin holdeth that a provision is here made Calvin. for the Levites, which lived not as other Levites in their Cities, but gave themselves wholly to serve God at his Temple, the other must have the tithes onely to live upon, but these both their parts in them and other maintenance also with the ordinary servitors there to feed upon, as they dedicated themselves wholly to the service of God, so God thus rewarding them with a double honour. This place is so obscure, that no exposition brought doth fully satisfy, except happily that of Junius. The exposition of the rabbis, seemeth not to bee true, because although Priests were of the tribe of Levi, yet they are no where set forth by the name of Levites, but of Priests; and because of the sales here spoken of, they say nothing, and if they should mean the vow offerings, &c. these were not for sale, but for food to the Priests. That of Augustine is overthrown because it is said of his sales, whereas not the Levite, but the owner selleth those tithes that are sold, and bringeth the price to Jerusalem. And lastly Calvins is too general, and determineth not, what their sales were. These sales therefore, I hold with Junius were of their houses in the Cities where they dwelled, of which it is said, if a Levite cometh from any of thy gates, where be sojourneth, they being called their gates, or Cities, as the Septuagint hath it, because they were given to the Levites out of every Tribe to dwell in, and they had none inheritance otherwise of their own, and so were but as sojourners there, and yet they might sell, Levit. 29. which if they did out of a desire to be rid of worldly encumbrances, that they might altogether attend upon the service of God, they should have their portions, as others had notwithstanding to live upon, but in order The 17. Ordinance is that none should make his child to pass through the fire, or use divination, or observe times, or be an enchanter or witch, Vers. 9, 10, 11. Vers. 14, 15 16, &c. &c. neither should they seek to such, but to the Prophet, whom the Lord promised to raise up unto them. For the first of these causing their children to pass through the fire, see Levit. 18. 21. For using divination see Levit. 19. 26. But the word, whereupon I spake of divination there, is the same, that is used here in the third place {αβγδ} an enchanter, and {αβγδ} for a diviner of divinations. The rabbis distinguish thus betwixt Maimony of idolat. c. 11. them, the diviner is one, that taketh upon him, as a Prophet to foretell what shall come, the means that he used being sand, or stones, or lying down upon the ground, iron or a staff, which he leaneth upon, at which last it is glanced, Hos. 4. 12. The enchanter, or as one going upon the Etymology of the word {αβγδ}, turneth it, the observer of fortunes, for {αβγδ} Ainsworth. is to search and to find out by experience, Gen. 30. 27. whereupon they that look at signs of good or evil luck, as overcuriously searching into events, are called {αβγδ}, those I say, are set forth to be such as say, because my morsel fell out of mouth or my staff out of my hand, I will not go to such a place, for if I go, this is a sign of ill luck unto me, or because a Fox passed by on my right hand, I will not go forth to day, lest some deceitful person meet me, &c. They that addicted themselves thus to the observation of signs of good and evil luck amongst the Hebrews were beaten; of divining and enchantment see more, Levit. 19. 26. The same is too too common amongst many Christian people, and yet no fault thought to be herein, but let us remember this Law and fear to do the like. For observers of times, see also the same place, these are planetaries, that by the planets judge of good▪ and evil dayes. This saith Maimony is unlawful, Maimony of Idolatry, c. 11. Isa. 2. 6: 2 King. 21. 6. and therefore it should be made known, that they are lies, which fools imagine thus to be true, and to be the observations of the wise. Of witches see Levit. 20. 27. and Chap. 19. 31. Exod. 22. 18. a witch must not be suffered to live, and in this last place onely this word setting forth witches is used, in the other wizards, which by and by followeth. The rabbis distinguish betwixt them thus, a witch was a sorcerer, or magician, of which sort Exod. 7. and these were either such as held the eyes, whom we call jugglers, or such as did mischief by the help of the devil, these they say, were to be put to death, the other to be beaten. A wizard was one that put a bone in his mouth of a bide called jadvangh, and burnt incense Maimony of Idolatry, c. 16. and did other things, and at length falling down uttered things to come, wherefore a wizard called {αβγδ} and this word cometh from knowing; such are also called cunning men, such as well as witches must be put to death, Levit. 20. 6, 27. or a charmer, Heb. that charmeth a charm, or an enchanter. They are such, say the rabbis, that speak words of a strange Language and without sense, and believe out of their foolishness, that these words are profitable, if they be said to a serpent or scorpion to keep a man from being hurt by them, or over a wound to cure it, and likewise to red a verse out of the Bible. Moreover they lay the book of the Law over a child, that it may not be frighted, &c. such are not onely charmers, Maimony of Idolatry, c. 11. but deniers of the Law, because they make it medicinable for the body, whereas it is not but for the soul onely, according to that Prov. 3. 22. they shall be life unto thy soul; so Maimony, or a consulter with familiar spirits; of these and wizards see Levit. 19. 31. this is called Act. 16. 16. the spirit of Python from Pythius Apollo, the chief oracle of the Heathen; and Apollo was thus called, because he was feigned to have killed the serpent Python, see Isa. 29. 4. For the manner of this consulting, Maimony saith, it was by burning incense, and holding a rod of a myrtle Maimony of Idolat. c. 6. three in his hand, and waving it and, whispering certain words secretly, and the inquirer hear one speak out of the earth with a low voice, or by taking a dead mans skull and burning incense thereto, till such a voice was heard. Or a necromance, Heb. or a seeker to the dead. This is said to have been done thus, the necromancer fasted, and lay amongst the graves, that the dead might come unto him, and make known that which he asked. Or else he clad himself with clothes for that purpose, burnt incense and spake Maimony of Idolat. c. 11. Isa. 8. 19. Ver. 13, 14. certain words, and slept by himself, that such a dead person might come unto him and talk with him in a dream. All these are said to be an abomination to Lord, and thus did the Nations, which were cast out before them. The Lord will raise up a Prophet unto thee in the midst of thy brethren like unto Vers. 15. me, to him shal ye harken, &c.] Having shewed to whom they should not harken, now he sheweth to whom they should harken, not to those that spake by the devil, but to one speaking the words of God. For if they should not always have had some to go unto, that by him they might be resolved of their doubts and queries, and to be informed of the will of their God, they might have thought themselves worse dealt withal then Calvin. the Heathen, who had their diviners and wizards, whom they held to be the Prophets of their gods, as Calvin noteth. Touching the Prophet here spoken of, some, saith he, understand Joshuah, who was like Moses for doing wonders, and for directing the people, thus Masius, who yet will have Christ understood also, as the Prophet And. Masius principally meant here, and typified in Joshuah; others, saith Calvin, understand Jeremiah, but he rejecteth both, because a means for the governing and guiding of the Church for some short time only is not here set up, but continually from age to age, until the coming of Christ the head of all Prophets. Again, the fathers, saith he, have held, that Christ and none but Christ is meant here, so Eusebius, who proveth that it cannot be applied to any Euseb lib. 3. de praeparat. Evang. c. 2. Acts 3. 22, 26. Acts 7. 37. Matth. 11. 9. August. 16. contra Faust. c. 15. Raban. Hugo Cardin. other, and both Peter expoundeth it of Christ, and Stephen likewise, and that it was by the Jews generally so understood, appeareth Joh. 1. 21. where they sand to John the Baptist to know whether he were that Prophet, which he denied, but would not so have done, if a Prophet merely had been meant by that Prophet, for Christ testifieth of him, that he was a Prophet, and greater then a Prophet. Augustine also and Rabanus following him and Hugo carded. understand it of Christ only. But Calvin rejecteth this, because so the people should not have been satisfied in their desire, which was as here followeth, that they might not hear God speaking any more, but that Moses might speak unto them; for if they had tarried till Christs coming in the flesh, which was not till 2000. years after, how were they satisfied in the mean season, or what means had they to be kept from seeking to wizards, and necromancers in all that time? wherefore he resolveth, that all the Prophets from Moses until Christ are meant, in whom, as the head of all and so chiefly intended here, there was a consummation of all their prophesyings. He will therefore have the word Prophet a collective, Joshuah and all other Prophets being meant hereby, but chiefly Christ Jesus. For the reasons brought against this, he answereth; 1. Whereas it is objected, no prophet except Christ was like Moses, for God himself distinguisheth all others from him, Numb. 12. 6, 7. and Deut. 34. 10. it is said, there rose not a Prophet more like Moses, the meaning is, that none was every way alike excellent with Moses, or endued with such rare gifts, but they were like Moses in that they were true Prophets of God, as he was, and from them the people heard the Lords Will, as they had done from Moses, and as he, they were directors to them from time to time. Whereas it is objected, that Peter and Stephen expound it only of Christ; he answereth, that in thus doing they do not exclude other holy Prophets, that were before him, but hereby seek to move them to obey Christ, who principally was that Prophet, and not to suffer themselves to be deprived of so great a benefit. They had been long now without a Prophet, of which great complaint is made, Psal. 74. 9. but they had a promise of Elias to come, Mal. 4. 4. that is, of a more happy time, then ever they had yet, when he should come, who chiefly was meant by that Prophet. And to this of Calvin I cannot but incline, holding it unreasonable, as he doth, that this promise of the Prophet, whom they should hear, should in no part be fulfilled, till 2000 years after. But specially Christ was herein aimed at, as even the Samaritan woman knew, Joh. 4. 25. and he was most like to Moses; 1. In his mediatorship betwixt God and his people. 2. In his excellency, wherein he went beyond all other Prophets, speaking with God mouth to mouth. 3. In signs and wonders which he did, Luk. 24. 19. Act. 2. 22. 4. In faithfulness in Gods house, Heb. 3. 2, 5. And in all these he excelled Moses: In the first, because he was mediator of a better covenant, Heb. 8. 6. In the second, because he came out of the bosom of the Father, Joh. 1. 18. In the third, because he did wonders, that none other had done, Joh. 15. 24. And in the fourth, because Moses was faithful, as a servant, but he as a son, Heb. 3. 2, 5, 6. To him shall ye harken.] That is, both to Christ and his Ministers, the Prophets, Apostles, and Preachers of the Gospel; for to hear them, is to hear Christ, luke. 10. 16. But he in special is to be heard, Matth. 17. 5. Now this Prophet is promised unto them at their request, when they feared to hear God speak any more, Exod. 20. 19. Deut. 4. 24, 28, &c. so that the law is hereby proved to be a Schoolmaster to bring us unto Christ, Gal. 3. 24. I will put my words into his mouth,] According to this the Lord Vers. 18. speaks of the words given unto him, Joh. 17. 8. and of his coming in the Fathers name, mentioned vers. 19. Joh. 5. 43. for the threatening Vers. 19. against such, as harkened not to him, I will require it of him; the meaning is, as the rabbis expound it, they shall be destroyed; so it was threatened to Jerusalem, luke. 19. 44. and prophesied of, Dan. 9. 26. For prophets, that should speak in Gods name, when he sent them not, Vers. 20. or in the name of other gods, they must die for it: this the rabbis expound of strangling, saying, that not only he who prophesied false things Maimony of Idolatry, ch. 5. was to be strangled, but also he that spake what came from anotther true Prophet without adding or diminishing, if he said, that this word came to him, and so prophesyeth. For speaking in the name of other gods, this, they say was, when they said such an idol, or star, said unto me, that we should do or not do such a thing, although he said, that was clean, which was clean; or unclean, which was unclean, yet he was to be strangled; and if he shewed any sign, it was not to be regarded. If it were doubted, when Ver. 21, 22. one spake in the name of the Lord, whether the Lord sent him or not, it is resolved, if the sign given by him came not to pass, that he spake presumptuously. But of this enough hath been said upon Deut. 13. vers. 2, 3. CHAP. XIX. HItherto of the second thing in the further illustration of the ceremonial law to keep the worship and service of God uncorrupt; now followeth the third, the repetition of Judicial laws, and a further explaining of them in this Chapter, and Chap. 20, 21, 22, 23, 24, 25. The first is touching Cities of refuge for the shedder of blood unwitingly to flee unto, of which see Numb. 35. where this law is largely expounded, and the mystery propounded. For that clause vers. 12. of adding three Cities of refuge more when God should enlarge their bounds, Vers. 12. as he swore to their fathes, which he would do, if they kept his commandements; this was never yet fulfilled by reason of their sins, as the rabbis confess; but because no word of God is in vain, they say, it shall be Maimony of Kings, ch. 11. Maimony of murder, c. 8. Sect. 4. fulfilled in the dayes of the Messiah, or the King Christ, and these shall be in the countries of the Kenizites, and Cadmonites mentioned to Abraham, Gen. 15. 18. but indeed Christ fulfilling the law for us, which we cannot do through our weakness, Rom. 8. 3. this are spiritually fulfilled the coasts of spiritual Israel, the Church, is enlarged now, and every where the way is prepared for us to flee to the throne of grace through him, Heb. 6. 18. The second law, vers. 14. Thou shalt not remove thy neighbours land mark▪ which they of old time have set, &c. The land of Canaan was divided amongst Vers. 14. the Israelites by lot, and therefore as against sacrilege this law is made Numb. 26. against one mans encroaching upon the inheritance of another, although it were never so little, yea as the rabbis say, although but an inch, holding, Maimony of theft, c. 7. it, if it were done by force, to be rapine; if secretly, theft, and therefore by thus doing, that two Commandements were broken, that general against theft, and this particular against removing the bounds. The greatness of this sin appeareth in that it is cursed, Deut. 27. 17. and spoken against in other countries, Job 24. 2. and again forbidden, Prov. 22. 28. Remove not the land marks, which thy fathers have set, and so the Sept. render it here, for Joshua and Eleazar and other fathers first constituted these bounds and set marks to know them, so that these words, which they of old time set, have reference to after times, in comparison of which, this time was old: Chytraeus saith, that Numa Pompylius a Roman Emperour Chytraeus: was so severe against any that transgressed herein, that he put them to death. And as the land mark, so is the true doctrine of the Church delivered by the Prophets and Apostles, it is a cursed thing to add or to take any thing herefrom, for thus the mark of our spiritual possession is removed, Hugo Cardin. mysticè terminos transfer est regulas vivendi,& definitiones patrum praecedentium transmutare. and the greatest sacrilege committed. Hugo Cardinalis applieth it to the rules of life and determinations set down by the fathers that lived before us. The third law is touching witnesses, determining, that they shall in all matters be two at the least, of which see Chap. 17. 6. and the rabbis hereupon gather, that in matters of life and death, and in money matters also, one witness is of no force. The civil law alloweth of one witness beyond all exception, when by likely conjectures his testimony is also holpen, but rejecteth two or more witnesses, if they be any way infamous for heresy, adultery, perjury, excommunication, or the manner of punishment suffered: and the testimony of parents for their children, of the wife for her husband, of brother for brother; and contrariwise also, domestics, farmers, hired servants, and against ones deadly enemies. This of witnesses to be two or three, is again spoken of, Matth. 18. Joh. 8. 1 Tim. 5. 2. 2 Cor. 13. Touching those, that come to give false testimony against any man, it is also here enacted, that they shall suffer the punishment, which should Ver. 16, 17. have been inflicted upon the accursed, if their testimony had been true against him, that is, saith Maimony, if he should have been stoned to death or strangled, or paid money, they shall suffer the same. But they must first be convinced to be false witnesses, which is not, when more witnesses come to swear the contrary, for in this case the thing is left as uncertain; but when some swear, that such a man, who is accused, was in their company in such a place many miles off, when the evil, of which he is accused, is pretended to have been done, they are convinced to be false witnesses, that accuse him, although they be an hundred, and these be but two. And they that remain, shall hear and fear, &c.] That all might hear of Vers. 20. false witnesses, Maimony saith; that when they were convinced and punished, proclamation was made thereof by the Magistrates in all cities, such men witnessed so and so and were found false; and we killed them, or imposed such a mulct upon them: By this law it appeareth, how odious a false witness is before God, he is even as a murderer or a thief, for his punishment is the same. A thief, saith Ecclesiasticus, is better, then he Eccl. 20. 25. that is accustomend to lying; and Prov. 6. 19. the liar and false witness are said to be among the six things which the Lord hateth. He is a false witness, saith Hugo, that faileth in his proof, that is, who layeth some foul crime to another mans charge, but when he cometh to prove it, faileth, and of such an one specially must this law needs be meant, because the witnesses that are brought by him, are not so easily convinced of falsehood. For the particular punishments, life for life, eye for eye, &c. see Exod. 21. 22, 23, 24. CHAP. XX. THe 4. Law is touching their going forth to battle against their enemies; when they see their preparations, they must not be afraid, but the Priest must speak words of encouragement unto them, and officers must Vers. 1, 2, 3, 4, &c. go about and speak to such as have built new houses, and have not yet dedicated them, or planted vineyards, or betrothed wives, or that be timorous, that they return home again, and then they must make captains over them that go to battle. Touching wars the rabbis say, that some were commanded to the children of Israel, and some permitted. The wars commanded were first against the seven Nations that were to be rooted out, Deut. 2. 24. c. 7. 1. 2. Against Amalek, Deut. 25. 17, 19. 3. To help Israel out of the hand of the adversary, that was come upon them, judge. 3. 12, 38. wars permitted, were with other people that oppugned Israel, judge. 11. 4, 12, 27. 2 Sam. 10. 2, 6. and for going out to these order must first be given by the great Synedrion or Senate, but not for the other, the King might Maimony treatise of Kings, ch. 5. of himself go out in such wars at any time, and compel the people to go with him. And they hold it as a general rule, that Israel must never begin first to war against other nations. That wars were lawful for the people of God, it hereby appeareth, and Numb. 10, &c. and as then, so now under Chytraeus. the New Testament just wars are lawful, Rom. 13. the Magistrate beareth not the sword in vain. Wherefore as David, Hezekiah, Jehoshaphat and Abraham long before warred, so Christian Emperours, Constantin. Magnus, Theodosius, Charles the great, &c. Lawful wars are first for defence against enemies invading, as Hezekiahs war against Sennacherib; Judas Macchab. against Antiochus; the Venetians in defence of Cyprus against the Turks. Secondly, to recover things lost, as Abraham warred, Gen. 14. Pepidas to recover Cadmaea. Thrasybulus, Athens from the Lacedemonians; Alexand against Darius, to restore liberty to the cities of Asia oppressed by him. Thirdly, to punish rebels and robbers, as Rudolphus the Emperour warred in Turingia against robbers, and overthrew their Forts; and Maximilian against the Burgenses and Duke Rupertus. And Maximilian the second against Grumbachius, &c. The Anabaptists bring divers Arguments to prove it unlawful to make war in any case; as, 1. Because they must not resist evil, but suffer patiently the outrages of their enemies, as punishments by God infiicted Matth. 5. upon them; and because he that smiteth with the sword shall perish with the sword. But hereby onely private revenge is forbidden, and not the Magistrates doing of his office in repelling evil, who is armed with the sword for this end. And for suffering Gods punishments, that is, by not murmuring against them, or falling from God, or by using unlawful means, but just and lawful means, which God hath ordained are to be used against enemies, such as war is. 2. Because the kingdom of Christ is described by the Prophets, as most peaceable: but hereby is meant only, that by the power of the Word without external violence men should be subjected to his Kingdom, and be kept in unity and peace by a consent in true doctrine, and not by political means, as other kingdoms of this world. As a Christian, as Luther hath it, every one is to bear all injuries, and to love and help all men, but as he is a member of the Common-Wealth, he Luther. is to perform this civill office, as other duties of the moral Law. 3. Because war making is against love. But it is to be understood, that all things against love are so to be avoided, as that due order prescribed by God be kept, and every ones calling preserved, for otherwise to ensue love, were to neglect the love of God, for man, who is to be loved only so far forth, as agreeth with his laws. Moreover, it is not against love to make just war; for what is love, but to keep Gods Commandements, which should not be kept, if these were not sometime made. Thus Chytraeus in determining the point of war, and answering Anabaptists and Julian the apostata, who was wont to object the like to Christians. In war it is the duty of every one that goeth forth to it, not to fear, but to consider God present on their side, that make just Warres, and therefore to be confident in respect of his help, who fighteth for them. See 2 Chron. 13. 12. and 2 Chron. 32. 7, 8. Psal. 118. 6. And when ye come nigh to the battle, the Priest shall approach and speak to the Vers. 2. Maimony of Kings, ch. 7. people, &c.] This Priest saith Maimony, was one anointed for the war with the holy ointment, Exod. 30. 25. and he was called the anointed for the war, and when they were set in array, he standing upon an high place and all the companies before him uttereth these words, v. 3. 4. and another Priest proclaimeth them with a loud voice, then the anointed Priest saith, what man hath built an house, &c. as v. 5. 6, 7. and an officer proclaimeth it: then an officer saith, what man is fearful, &c. as v. 8. and another officer proclaimeth it. The fearful being returned, Captains are constituted, and Officers are set over every company, being courageous and strong with halberts in their hands to cut off the legs of those that would return. Touching the priest anointed for the war he further saith, that his son succeeded him not in this dignity, but is as another priest, and he himself when he returneth to minister in the Sanctuary, useth 4 garments, as the other priests. Besides this priest to encourage them when they went to war, they had other priests also with them, who blew with the holy trumpets, Numb. 10. 8, 9. 2 Chr. 13. 12. Glos. Ordin. that they might be remembered before the Lord. The gloss addeth, that the priest should first begin to fight also for himself and them: but he is appointed here onely to speak to their encouragement. And the officers shall speak to the people, saying, what man is there that hath Vers. 5. built a new house, &c.] What Officers were, see Deut. 16. 18. the vulgar latin hath Captains and whereas v. 9. it is said, that they shall make Captains, the vulgar latin hath it, they shall prepare their wedges cuneos, their companies of footmen in form of a wedge, but against the Hebr. verity, wherein it is {αβγδ} Princes or Captains. Here are 3 cases put, wherein any might return home, if he had built a new house and not yet dedicated it. 2. If he had planted a vineyard, and not yet eaten of the fruit of it. 3. If he had betrothed a wife, but not yet taken her. For the first Maimony Maimony of Kings ch. 7. saith, that a man who hath purchased an house, or it be given him. or fallen to him by inheritance is alike privileged with one that buildeth, so that the house be new and never yet dedicated. For the dedicating of an house, it was a custom in Israel, when a man began first to enter his new builthouse to make use of it to dedicate it by a solemn meeting there, and feasting and singing praises to God, as David when his house was dedicated, made Psalm. 30. Touching the second Maimony expoundeth it not onely of a vineyard, but also of any ground planted with fruit bearing trees for food, if there be but five such trees in it, he may return, but not for four, and not onely for a vineyard planted, but purchased, fallen or given to him, but not if he hath gotten it by rapine, or if two be partners in it. The word rendered, hath not eaten of it, Hebr. is, hath not made it common, or profaned it, that is, by using the fruit of it for common food which he could not do till the fifth year, Levit. 19. 23, 24, 25. for the first 3 years it might not be eaten, the fourth year it was holy food, for it was the Lords, the fifth it was common food for the owner, or any whom he would communicate it to, to eat thereof. Touching the third, not onely he that hath espoused a wife, saith Maimony, but if his brothers wife falleth to him according to the Law, Deut. 25. 5. may return, and such as returned, were to prepare the way for those in the army and water and victuals for them. In this Ordinance God seemed to have a care that they should enjoy these outward blessings, by which he lead his people in those times; and again, because men would be apt to be troubled in any of these cases, if they had been compelled to go to war, and through troubles and fears would have been the more unapt for this service, this licence of returning was given to such. Three things much like these are reckoned up, Matth. 22. as hindering from the supper, whereupon that distich goeth, luke. 14. 16. Villa, boves, uxor coenam clausere vocatis Mundus, cura, caro coelum clausere renatis. And the Officers shall say, what man is fearful and faint hearted, let him return Vers. 8. to his house, &c.] Thus Gedeon afterwards proclaimed, Judges 7. 3. and of 32000. 22000. returned. They then that go forth to war must be courageous through faith in God, that they may prevail, as 1 Chron. 5. 20. 2 Chron. 12. 12. 2 Chron. 20. And who so is not saith Maimony, sinneth against this precept, vers. 1. Ye shall not be afraid of them. and vers. 3. Maimony of Kings c. 5. Let not your heart be faint. Yea, he is guilty of all the blood that is shed through timorousness giving advantage to the enemy, because through him, his brethrens hearts are made faint. But who so is courageous and fighteth without fear, shall have a sure house built him in Israel. 1 Sam. 25. 18. and therefore all thoughts of wife and children, house and land, ought by souldiers to be put out of their mind, that they may be wholly bent to fight for the name of the Lord. The fifth Law is touching the manner of their proceeding in their wars, to peoples that dwelled far off, they must first offer peace, &c. vers. 10. unto Vers. 10. 11, 12, 13. vers. 16. but to the Canaanites and the rest of the seven Nations not, vers. 16. 17, 18. and in the time of their besieging any city, the fruit bearing trees, must be spared and not cut down, vers. 19. 20. For the first of these, Hebr. it is, Thou shalt call unto it for peace, the Hebrewes hereupon hold, that they must make no war either permitted or commanded with any Nation in the world till they have proclaimed peace unto it, if they yield and receive Maimonie of Kings c. 6. the seven commandments, which were given to the sons of Noah, they must kill none of them, but receive them for tributaries. These seven commandments were 1. against idolatry. 2. Against blaspheming the name of God. 3. Against unjust carnal copulations, of which they Seven Commandements given to all the world. reckon six sorts. 1. With a mans own mother. 2. With his fathers wife. 3. With his neighbours wife. 4. With his sister by the mothers side. 5. Of man with man. 6. With beasts, grounding upon Gen. 2. 24. and Gen. 20. 12. the 4. Against shedding of the blood of man. 5. Against rapine or robbery. 6. That there should be punishments for malefactours. 7. Against eating blood, or any member cut off the creature whilst it is alive, because the blood is in it. Moreover, touching the tribute to which it is said they should put them; the Hebrewes hold that it was not onely tribute of their goods, but servitude of their bodies, as the task or tribute masters in Egypt afflicted the Hebrewes with their burdens, Exod. 1. 11. 1 Kings 5. 13. and Solomon raised a tribute of 30000. men: for it is not onely said, that they should be tributaries, but also shall serve thee. So that if they should yield to a tribute of their goods onely, and not to servitude, this was not Vers. 11. to be accepted, and of their goods and lands; they say the King might take half, or the movables onely, and leave them the lands, or the lands, and leave them the movables, as he should make his conditions, they must agree to serve the King with their bodies and goods in building his walls, fortifying munitions, building his palaces, &c. as 1 King. 9. 15. and to be bondmen to him, as v. 21. 22. and to be base and vile, and not to lift up the head in Israel, or to be reckoned with him in any matter of the world. This rule of offering peace was followed even by the heathen, and of sparing such as craved mercy. Pompey saved Otenis a Captain and his people, when being subdued he pleaded for the people, as fighting onely at his persuasion, and offered himself alone to suffer; the saying of the Oracle is {αβγδ}. If it will make no peace, but war against thee, thou shalt befiege it: and when the Lord hath delivered it into thy hands, thou shalt smite every male with the edge Vers. 12. 13, 14. of the sword, but the women, the little ones and the cattle, &c. This seemeth, saith Hugo to be contrary to that, Numb. 31. where they are reproved by Moses for sparing the women and children of the Midianites, and commanded Hugo carded. to kill all the women that had lain by men, and all the little ones males. But he answereth, the case differeth from that, for their women had deceived the Israelites, these committed no such fault, but onely were, of them that would not open their gates to Israel; what other reason may be rendered of killing the male children, see upon Numb. 31. And hitherto of the first, the second now followeth, v. 16. But of the Cities of these people which the Lord giveth thee, thou shalt save nothing alive, thou shalt utterly destroy them, &c.] This is by the Hebrewes Vers. 16. 17. understood, if they refused to make peace; the women and little ones of other Nations must be spared in this case: but of these 7 Nations not one, but all must be destroyed together, when God had given them the Maimonie, of Kings c. 6. victory over them. And this is grounded upon that Jos. 11. 19, 20. There was not a city that made peace with the sons of Israel, saving the Hivites of Gibeon, all others they took in battle, for it was of the Lord to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly; wherefore that ordinance of offering peace first, v. 10. is to be understood to all Cities far off or near, and this exception of the inhabitants of this land, v. 17. hath reference onely to the case set down, v. 12. 13. And accordingly the Hebrewes say, that Joshua sent three writings unto them before he came into the land. 1. Who so will fly, let him fly. 2. Who so will make peace, let him make it. 3. Who so will make war, let him make it. If against this it be objected, the Gibeonites dissembled themselves to be far dwellers that they might have peace, which they would not have done, if Joshua had offered peace to all that would, it is answered, that peace being at the first offered in general, they refused it, but afterwards through fear they sought it in this disguised manner, because by their first refusal they had made themselves uncapable of it, if they had been known; also they say, they knew not the judgement, nor manner of Israel, and therefore did thus. When thou besiegest a city, thou shalt not cut down the trees thereof, for thou Ver. 19. 20. mayest eat of them, &c. Trees that are not for meate, may be cut down, and engines of war made thereof, but not any fruit-bearing trees. For these words, Thou shalt not cut down the trees, Hebrew is, Thou shalt not corrupt a three {αβγδ} the Septuagint Thou shalt not cut down trees, and it is plain by speaking in the singular number, that he meaneth none of the trees. But by corrupting the Hebrewes understand, as cutting down with axes, so with holding the water courses from them, whereby they may Maimony of Kings c. 6. be made to whither, or any other way marring them. And not onely in time of war, but in any place; if any man corrupteth a three, he is to be beaten. Yet they have these exceptions, if they hurt other trees, or hurt the field, they may be cut down, or if they bear but little fruit, so that they are not worth the labour about them, but a Date three or Olive, that yieldeth a Kab, is not to be cut down; that is, as much as a log, or half a pint. And by the equity of this Law they condemn breaking of vessels, rending of garments, pulling down of buildings, stoping of wells, or destroying meats, &c. Touching other trees that bear no fruit, they hold that they may be cut down, although they have no need of them. For the three of the field is mans life to employ them in the siege. For these words, Hebr. are these {αβγδ} rendered by some: Calvin. For is the three of the field a man to fly from before thee into a bulwark? and so they being rendered interrogatively word for word do signify. Some render it thus: For the trees of the field are exposed to any man to Iunius. go before thee for a bulwark, that is, thou mayst find fruitless trees enough to make bulwarks of for the siege. The vulgar latin, because it is wood, and not a man to increase the number of those that fight against thee. The called. and Septuagint favour the first, The three of the field is not a man to go, &c.] rendering it by the negative, for an interrogative, according to the meaning. As if he had said, as Calvin hath it, because it were an unreasonable thing to rage against the trees, which offend thee not, nor ohce move against thee. This is added to repress the fury of Souldiers in the field, who are wont to waste and to make havoc of all chings, where they come, according to that of one in Livy cited hereupon by Chytraeus, it is not lawful in war, to do as to suffer, to burn up the corn, to beate down houses, to cut down Chytraeus. fruite-bearing trees, &c. The discipline of Cyrus in his warres was otherwise, for he gave a charge to spare husbandmen, that the tilling of the ground might not Xenoph. {αβγδ}. bee hindered, and Bellisarius the captain of Justinian provided in Africa, and other places, where he warred, that husbandmen might bee safe: And of Fredericke the victorious Prince Palatine, it is remembered, that when he heard, that the corn was burnt down Procopius. by his Souldiers, he was so moved at it, that he would not eat his supper. If any list to take the words, as in our new Translation, they will also bear it, but that of Calvin is most genuine. For the mystery of all this about putting away fear in war, the proclamations to be made, and the manner of proceeding. Rabanus saith, we Rabanus. must not fear in our spiritual warfare, but be courageous, putting our trust in God; yet we must not be idle, but cooperate with his grace, and then he will fight with us. And by the cases put of building an house, &c. it is shewed, that he, who will fight the Lords battels, must not be entangled in his mind with worldly things, otherwise he cannot serve in this warfare, or if he be fearful in respect of worldly things. By the offering of peace first was figured out the proceedings of the Preachers of the Gospel, who must first speak peace to every city and house of the worldly, and if they yield, then they shall have peace and become Gods servants, paying the tribute of their devotion to him, if not, all vicious persons must be fought against, and their males, that is, the vigour of 'vice cut off by the spiritual sword of the Word: but such as yield, set forth by women and little ones, come to be the possession of the Church to their own salvation. And as for our own vices set forth by these seven Nations, we must mortify them all, lest forsaking God through them, the enemies of virtue be made to rejoice. Lastly, such as do show an aptness to be drawn to good, Gal. 6. 1. set forth by fruit-bearing trees, must be handled gently, but the inordinate must have another course taken with them, viz. he given over to Satan, that they may repent, 1 Cor. 5. as ftuitlesse trees might be cut down to make bulwarks. CHAP. XXI. THe sixth Law is touching a dead body slain and found in the field, the murderer not being known, the Elders and Judges shall come forth and measure to the Cities round about, &c. This is to be done, when there are no witnesses, but if any one woman, or slave testifieth, saying, I saw the Vers. 1, 2. murderer, this is counted no hidden, but an open murder, &c. and therefore they proceed not according to this Law, but if against this one witness another cometh and saith, thou didst not see him, it is hidden; so Maimony. But because it is said slain, and in the field, he saith Maimony of mutther, cap. 9 he which is found hanging, or broken, or in the water is not counted to be within the compass of this Law. Then thy Elders, &c. shall come forth; that is, some of the great Synedrion at Jerusalem. Maimony saith, five of them, and not the Elders of any City near, because it is not said, the Elders of that City, and they must measure to find out, which City is nearest to the slain, not to any village or town, but to Cities about, wherein there is a council of 23. and they measure from the nose of the slain, and for measuring they are so strict, that although the slain be found under any Cities walls, yet they measure. The next City being thus found, the Elders Vers. 3. Vers. 4. of that City must come and bring an heifer, and cut off the head in a rough valley, that hath neither been ared or sown, &c. The Elders, that came from Jerusalem, after the next City found out, bury the slain in his place, and return home, then the Elders of the next City come all of them and cut off the head of the heifer to expiate this blood shed, first bringing it to a valley where water runneth, the words rendered a rough valley, are in Heb. {αβγδ} a strong stream, or a strong valley, Amos. 5. 24. it is put for a mighty stream, and so Maimony saith, it signifieth, and there the heifer was buried, and after it was unlawful to plough or dig it, or to have any profit of it for ever. The heifer being killed, all the Elders must wash their hands over it and Vers. 6, 7, 8. profess their innocency from that blood, and pray to God for mercy. And it is said v. 5. that the Priests should be present, whom God had chosen to bless in his name, what they should do is not said, but the Hebrews say that the Elders spake the first words, vers. 7. Our hands have not shed this blood, nor our eyes seen it, and the Priests the next, vers. 8. Be merciful( O Lord) and lay not innocent blood to thy people Israels charge; the called. hath it for further explanation the Priests shall answer, make expiation O Lord, &c. Touching these words [ all the Elders] Maimony saith, that hereby are meant all the Judges and Elders, although they be a hundred, which must needs be understood then of all Magistrates, that have born office also, though now they do not, whereas vers. 1. it is said, if one be found slain in the Land, which the Lord giveth thee, Maimony noteth, that this holdeth not in other Lands, but in the Land of Israel onely. For these words, lay not innocent blood to the charge of thy people. Heb. is, give not innocent blood to thy people; the called. give not the guilt of innocent blood to thy people. Some by [ give] understand [ suffer] as Gen. 29. 6. i. e. suffer it not to go Ainsworth. undiscovered, who shed it, or unpunished, and thus taken it is a prayer, that the murderer may be revealed, and if he be after the expiation before spoken of, he shall notwithstanding be put to death. This Law saith Calvin, sheweth in how great account God hath the life of a man, Calvin. and that by murder not onely the murderer, but the Land about is polluted, and others endangered, as by the sin of Achan the whole host of Israel. When the murderer therefore is not known, an heifer, that never was yoked, must be taken( the Hebrews say, it must be one of the second year, for if it were a day above two years old it was unlawful) and if there Maimony of murder, c. 6. lay more murdered together, onely one heifer was taken for them all, an heifer that never was yoked, must be taken to represent the better the recompense for the mans blood shed, and it must be killed in a place incult, to show the taking away of this defilement from tilled fields, and that by doing this in a remote and horrid place, cruelty might be made the more horrible. The beast thus slain was no sacrifice, but came near to the nature of one, because sin was thus done away, and Priests were used. The Elders must wash their hands to excite them not to testify their innoceny rashly, but with considering God, before whom they came against the dead man, as it were to clear themselves: but yet they must entreat pardon, because haply this murder was committed through their incury, or howsoever some guiltiness hereby extended to them and their City. Lastly, it is said the blood shall be forgiven them, not as if they had now paid a price sufficient, but because they had thus according to Gods Ordinance humbly sought unto him for reconciliation, and provided the more to prevent murders for time to come, to this effect Calvin. The rite of washing the hands to clear a mans self from murder was taken up amongst the Heathen, as we may see in Pilat, and Virgil bringeth in Aeneas speaking Virgil Aeneid. 2. Sophocles. Rabanus. of purging himself with water, and Sophocles saith, that they were wont to wash off the defilement of blood with water. All this is by Rabanus turned into an Allegory of Christ slain, the devil, who did it, being unknown, and the Elders who passed over the heifer, he would have to be the Apostles and other ministers of the gospel, who are guiltless of this blood and pray for others, that it may not be imputed to them, &c. but with so little sense, that it is not worth the naming. The seventh law is touching a woman taken captive in the war, he that desireth to have her to wife, must bring her to his house, where her head Vers. 9, 10, 11, 12, 13. must be shaved, and her nailes pared, and the garment of her captivity must be put off, and shee must remain a full month bewailing her father and mother, and then he may take her to wife, and after that if she pleaseth him not, he must let her go, but not sell her, because he hath humbled her. Because men in the times of war having brought any City under their power are wont to let loose the reins to their inordinate lusts, and to abuse the women where they have conquered at their pleasure, the Lord would have his people to show more piety at such times, as they were called to be more holy then others, and therefore he made this Law, permitting them some use of such women, to whom they had a desire, but not till after a month expired, in which time she was by these ceremonies separated from the Heathen and taken into the body of his own people. And this was permitted, because they could not be altogether restrained, but whoso would have such a woman, he must not inordinately lie with her, but take her to wife after this expiation made. This was for far dwellers, but for the women of thase nations, where they dwelled, it was utterly unlawful for an Hebrew to take one of them to wife; to this effect Calvin. Maimony saith, that the shaving of her head and doing off her Maimony of Kings. ch. 8. nailes, for so the Hebrew word signifieth, which he expoundeth the letting of them grow, was to make her the more deformed and loathsome in his eyes, that so his affection might be estranged from her, and in this moneths time, he was daily to persuade her, if still his desire were to her, to forsake her former superstition, and to become a Proselyte, which if she did and received the faith, she was at the moneths end baptized, and yet remained two moneths more, and then he married her; but if yet she would not turn, she remained 12 months, in all which time they persuaded her, and if then she would not turn, but yet receive the seven commandments given to Noahs sons, he let her go whither she would and married her not, but if she would not receive them, and put away her Idolatry, she was then put to death, as all others in this case subdued by the Hebrews were. As for his lying with her, he also saith, that when the Hebrews came into the enemies country, they might for hunger eat swines flesh, if they could get none other, and if their concupiscence urged them to it, they might lie with heathen women, but whoso did thus, must not lie with more then one, nor more then once, not when he had lain with her, leave her, but take her home to him, as was before said. If afterwards she proved not fit for him to have her to wife, but by the first lying with her, she proved with child, this was not counted his for any matter, but was as a stranger, because of an heathen mother. And his lying with her, before he put her away, is proved, saith Ainsworth, Ainsworth. to be meant not after marriage, but before, because the phrase of humbling her is used vers. 14. which is not used, but out of the married estate, Gen. 34. 2. Deut. 22. 24, 29. judge. 19. 24. 2 Sam. 13. 12. Ezek. 22. 10. after marriage then he might not put her away, but after his lying with her before marriage, if in the month spoken of, his affection were alienated from her. Whereas unto the month spoken of in the text, Maimony addeth two moneths more, that is, in the whole 90 dayes, this, he saith, was, because in that time it might appear, whether she were with child by him in her heathen estate or not, that so the heathen seed might be known from the holy, and if a man and his wife being heathen became proselytes, they were separated 90 dayes, that their seed before their conversion might be distinguished from that after, and no woman after divorce or her husbands death might mary again, till 90 dayes expired, that the seed of one man might be distinguished from another. But these were not gods, but the Hebrews own ordinances, yet for the child of an heathen mother being reckoned to her, and not to the father, an Hebrew, the Scripture is plain, Ezra 10. 3, 44. This liberty of taking a wife of the heathens is not given, but only in the time of war, and victory gotten, so that they might not take such by rapine, or having bought them, although they should use the expiation here prescribed. For the reasons before brought of the ceremonies of shaving the hair, &c. about the woman taken captive, I do not think with the Rabbin, that it was to deform her, but with Calvin and Chytraeus, to purify her and to change her from an heathen to one of Gods people, that so she might be a fit wife for an Hebrew, because she was put into another habit, such as the Hebrew women used, showing, that she should be another from that she was before. Whereas the doing of her nails, by the called. rendered nourishing of them, seemeth to make for the other exposition; the Sept. render it, pare her nailes, and the word will bear this, see 2 Sam. 19. 24. For the mystery, Rabanus, who is only for a mystical and no literal exposition The Mystery. Rabanus. here, will have by this beautiful woman, the soul understood, as God first created it, but degenerated through sin, and corrupted: by the war, in which this woman is taken, the spiritual warfare by preaching, he that will join her being thus taken to the body of Christ, must cause her to cut off her hair and nailes by the razor of the Word, making her to put away all her sins both in understanding, and sense and act, and she must change her apparel, putting on the garments of mourning through true repentance, bewailing father and mother, that is, all the memorial of the world, and of the tempting vanities thereof, and this must be done 30 dayes, to express the faith of the Trinity, and the ten Commandements embraced for all time to come. And some, he saith, by this beautiful woman understand human learning found amongst the heathen, the corruptions mixed with which must be cut away, and so it may profitably be used. The eighth Law, vers. 15. If a man hath two wives, one beloved and another hated, and they have born him children, &c.] Here it is provided, that a mans first born son, although by a wife whom he hateth, shall have a double portion to the rest of his brethren and be his heir, this being his birthright, Ver. 15, 16. which may not go to a younger son, although of a wife beloved. By hated, understand less loved. In dividing according to this law, the Hebrews, if any had but two sons, gave a third part to the younger, and two to the eldest, if more, as five or nine, he partend it into six or ten parts, and the eldest had two, the rest every one a single part. Touching this double portion of the eldest they say moreover, that if he selleth it, before it be allotted out unto him, the sale is firm in law, as Esau's birthright was by his sale before confirmed to Jacob, and if the eldest son dieth before his father, leaving only a daughter, and the next dieth also leaving a son, the daughter of the eldest shall have the double portion, and the son of the younger only a single portion. Also if a man hath sons, that die young, the eldest living shall be counted his eldest, and if he hath sons by an heathen woman or bond-servant, none of them is called his first born, but one that is born to him after of an Israelitish woman. The reason, why the first born must have a double portion, is, because he is the beginning of his strength, a reason in nature; and because the right of the first born is his, a reason in law, seeing God by his law prefereth the first born to something above their brethren. The right of the first born of old was not only in respect of worldly goods, but also of dominion in temporals, and of the Priesthood in spirituals. Wherefore then Jacob put down Reuben from being his first born, Gen. 49. he gave all these from him, the double portion to Joseph, the priesthood to Levi, and the kingdom to Judah. But this is not all that is aimed at in this Ordinance, but mystically to figure The Mystery. Heb. 12. 23. out the estate of the faithful, who are Gods first born,& his heirs, Rom. 8. 17. Tit. 3. 7. Gal. 4. 28, 29, &c. all such have a double portion, one in this world and another in heaven, for godliness hath the promise of this life, 1 Tim. 4. 8. and of that which is to come; whereas all others have only a single portion of worldly things, and are at the last cast out with Ishmael. Rabanus Rabanus. allegorizing upon all, saith, that by a man having issue by two wives, one hated and another beloved, Christ is to be understood, who hath sons of the Jews, and sons of the Gentiles, the Jewish Synagogue, from whence they come, being counted the hated for persecuting and killing the Prophets, and the Son of God himself; and the Church of the Gentiles the beloved, yet those sons, viz. the Prophets and Apostles, and other believers which were first, have a double portion, and not that of the Gentiles; for the oracles of God were committed to them, and of the Jews came Christ according to the flesh. And he hath another allegory from the soul, which because it is long and much forced, I spare to set down. Chytraeus will have Christ mystically set forth here, who was the first born Chytraeus. Col. 2. Psal. 45. amongst many brethren, and was anointed with the oil of gladness above his fellowes. Hugo saith, that besides a double portion, the first born Hugo Cardin. son had his fathers best garment, and that, wherein he blessed at his death, and moving a question, whether they sin not, that do not according to this law at this day, he answereth, this is diversely to be determined according to the custom of the place, where he liveth, if it be the custom thus to divide the inheritance, he sinneth if he doth not so, otherwise not. And as for the having of more wives here implyed, he saith, this was never simply lawful, but dispensed withal for a time, for the multiplying of the holy seed, but now it is rightly held( this reason ceasing) by the Jews themselves, that it is unlawful, and hath been so ever since the dayes of Judas Macchabbeus. The ninth law is, vers. 18. If a man hath a rebellious son, that will not obey the voice of his father, or of his mother, and when they have chastened him, will not harken to them, &c.] In this case they may bring him before the Judges, Vers. 18. and he shall be stoned to death. Maimony in explaining this law saith, Maimony of Rebels. that none is put to death for disobedience to parents, but with these cautions: 1. He must be a glutton and a drunkard, these onely are the vices, that obstinately persisting in he must die for, according to vers. 20. 2. This gluttony must be with flesh, and drunkenness with wine, wherefore the called. hath it, a riotous eater of flesh, and a riotous drinker of wine, and thus it is expounded, Prov. 23. 20, 21. 3. That must be stolen from father and mother, wherewith he buyeth this flesh and wine, and two witnesses must be brought to prove it. 4. He must be first complained of to the lesser court of three Judges, and by their appointment be beaten, and after this sin again. 5. Both father and mother and not one of them must bring him forth to be judged. 6. They proceed not thus against a daughter, but a son onely. 7. Not against a son, that is a child under 12 yeares of age, nor a married son, whose wife is with child, nor one, who is from under his fathers government. 8. Neither father nor mother must be lame, or dumb, or deaf, or blind, because if so, they cannot bring him, and say, as is here appointed. 9. If he fleeth away and be taken afterwards, when he is a man grown, he shall not be put to death, unless he were condemned by the Judges, before his fleeing. 10. His parents after his condemnation may, if they please, take compassion on him and save his life. 11. When any were executed for disobedience to parents, it was published in every city, that others might be made to fear to do the like. Thus also the Talmud Babyl. in Sanedrim, c. 8. But these were many of them devices to elude the Law of God, which was, that rebellion against parents should be punished with death: for simply to be a glutton, or a drunkard, maketh not subject to be cut off by a bodily death, by any law of God, but to be rebellious against parents. Calvin. Ut ostendat, quamvis nullum crimen capital proferatur in medium, sufficere tamen dissolutam Luxuri em, si corrigi à parentibus nequeat, quia perditis moribus eum esse certum est; qui verecundiam cum modestia sic abjecit, ut paternae admonitiones nihil prosint. And therefore Calvin saith well, that gluttony and drunkenness are instanced in, to show, that if the rebellious could be accused of none other crime worthy of death, yet there was cause enough to condemn him, for one of these, as proving him to be of most lewd manners, who by his parents admonitions would not be reclaimed herefrom. This law for the backing of the fifth Commandement is still observed in some places. Chytraeus saith, that he was present at Tygur, when he saw a disobedient son, that cursed his mother, and threatened blows unto her, beheaded therefore in December, anno 1550. Amongst the Romans, Parents had the power of life and death over their children, it being supposed, that none would be so unnatural, as to destroy them without just cause, but forsomuch as some parents are unnatural, their children are not left here to their own will, but must be judged by the Judges sitting in the gate of the city, before they die, that having liberty to pled their own cause, there might be none but just proceedings against them. Note, that disobedience and contumacy against parents is no small, but a most horrible sin, and therefore let all, who love their souls, flee therefrom. The tetnh law, vers. 22. If a man hath sinned a sin worthy of death, and he be put to death, and thou hang him on a three, his body shall not hang all night, &c.] Here by hanging upon a three, saith Maimony, is not to be understood the Ver. 22, 23. hanging of any man to make him die there, or upon a growing three, or a three rooted in the ground, but the hanging of one dead before by stoning Maimony in Sanedrim, ch. 15. for some foul offence, and upon a three after the cutting down set up for this purpose: for when any were stoned to death, the Hebrews used to hang them towards the setting of the sun, and eftsoons to cut them down again and bury them, and generally all malefactours put to death, they held themselves bound by this law to bury the same day, and the three, whereupon a sinner was hanged, they took, after the body taken down, and butted it with him, and so did they deal by the sword, wherewith one was killed, and by the napkin wherewith he was strangled, and the stones wherewith he was stoned, they were all butted, that there might be no memorial of his wickedness left. Of hanging after death, it seemeth to be spoken, 2 Sam. 4. 12. Josh. 8. 29.& 10. 26. Num. 25. 4. This hanging after killing otherwise was for a double punishment, as Achans family with himself was stoned, and Josh. 7. 26. then burned in greater detestation of his wickedness. But afterwards malefactors were made to die by hanging, and amongst the Romans to be hanged up alive to pine away and die, as our Lord was hanged upon the cross. The reason why he that is hanged, must be taken down at the sunsetting is, because he that is hanged upon a three is accursed, and therefore by him the land would otherwise be defiled, the sin, for which death is to be inflicted, is so odious to God, saith Chytraeus, that he would have their Chytraeus. bodies, who are thus put to death, as abominable spectacles, and infecting the air, taken away and soon butted out of sight. From these words it is, Gal. 3. 13. that the Apostle saith, Christ was made a curse for us to deliver us from the curse of the Law, when he was hanged upon a three. The curse, saith Rabanus, Rabanus. is either sin, or the punishment born for sin; the first way Christ was not made a curse, for he was without all sin, but the second, and yet the punishment is called sin, 2 Cor. 5. 21. He was made sin for us, that knew no sin, &c. The taking down of the party hanged the same day figured out Christs taking down from the cross the same day, and his burying out of sight; the burying of our sins with Christ, out of Gods sight, that they might never come in remembrance again. Whereas it is added, that thy land be not defiled, we may note, that sin is so defiling, that the very monument of the curse coming thereby defileth the land. Rabanus also draweth all this to an allegory, saying, he that sinneth after baptism, is adjudged to death, when he is sharply reproved therefore, and if after this he deferreth his repentance, he hangeth all night upon the three, and so the pollution extendeth further, wherefore he must be taken down and butted by speedy repentance, which is the same day. Whereas some malefactors are now suffered to hang many daies, it is to be understood, saith Hugo carded. that this is done, because the malice of men is increased, so 2 Sam. 21. the Gibeonites hanged up seven of the posterity of Saul many daies; and Prov. 6. the punishment of theft is made greater for the same reason, see Exod. 22. the morals of discipline then may be changed, but not the morals of nature. CHAP. XXII. THe 11. Law, vers. 1. Thou shalt not see thy brothers ox or his sheep go astray, and hid thyself, thou shalt in any case bring them again to thy brother.] This is to be understood of a brother, although he be an enemy to thee, Exod. Vers. 1. 23. 4. To hid ones self, is to wink at it, or to neglect it, as the Sept. rendereth it. Here are two charges, 1. Not to neglect the beast straying. 2. To restore it, that is, either by putting it into the place, from whence it strayed, or bringing it to the owner, and this, saith Maimony, is to be Maimony. of robbery, c. 11. done not once or twice, but 100 times, if need be, and thus it must be done by the beast of the wicked as well as of the godly. If thy brother be far from thee, or thou knowest him not, thou shalt bring it to Vers. 2. thine house, &c.] The meaning is, that it must be kept safely, and, as Maimony saith. cried three times, and seven dayes after a fourth time, and if Maimony of robbery, ch. 13. the owner cometh not to require it in that time, then the finder may work it and feed it, if it be a working beast, or let it out for hire, and at the years end the Magistrates shall sell it and give the price to the owner, and cause the finder to pay him the over-plus, that the beasts work was worth more then his food. If in the first seven dayes it be lost or stolen away from the finder, except it were by violence, he must make it good to the owner, because he was charged to keep it safely, and likewise if it perisheth for want of food. And the like is to be done touching an ass, or any lost thing. But if a man will witting lose his beast or his purse, by putting it, where it may stray, Vers. 3. or leaving this in street or high-way, another is not bound to restore it; yet he may not take a thing thus neglected. To this law of not hiding thyself, it is excepted, if a priest see a lost thing in a grave, he may not take it to restore it, because so he should defile himself, which is to priests forbidden, and yet a son, to whom his father saith, restore it not, must restore the thing found, although it be against that command, honour father and mother, because parents must not be obeied against the Lord, but in and for him; thus almost Maimony. thou shalt not see thy brothers ass or ox fall down by the way, and hid thyself, Vers. 4. &c.] Of this also, see Exod. 23. 4, 5. but there it is only said, thou shalt help with him; here, lifting thou shalt lift him up; whereby Maimony saith, are set forth two several duties; 1. To help him unloose and take off the burden. 2. When the beast is raised to help him lay it on again, and if need be, to go with him a mile, and to help him an hundred times. The first of these is commanded there, the second in this place. These are duties, to which in nature we are bound, and by that general law, as ye would that men should do unto you, so do to them; and the same is to be done in all other like Matth. 7. 12. cases. Most memorable for this is the example of Alphonsus King of Neapolis, related by Chytraeus, he being upon the way in Campania with his Chytraeus. attendants riding before him, and seeing a malefactor, that had his ass fallen in the deep mire, and him unable to raise it up again, but neglected by the courtiers riding before, to whom he cried for help, alighted and holp him with his own hands. This by the consent of all is mystically to be applied to men fallen by sinning, The Mystery. every one must be ready to help up such again, Gal. 6. 1. and if any err thus out of the right way, to bring him back, Jam. 5. 19. For by sin we are wandring sheep, 1 Pet. 2. 25. luke. 15. and as shepherds specially ought to seek up such and to bring them home, Ezech. 34. 4, 5, 6. so all other Christians, Matth. 18. must tell their brethren of their sins, Levit. 19. 17. wherefore rightly saith Hugo, this pertaineth to all ex debito charitatis, Hugo Cardin. and to bishops, ex officio& debito dignitatis. Rabanus more particularly Rabanus. saith, Christ is our brother, the Christian seduced by error is his ox or sheep, and such an one is brought home and kept for him, till he cometh to seek him, when he is brought to the Church by being reduced to the unity of the right faith, and held in it, till Christ cometh to judgement at the last day; whereas the like is commanded touching his ass, hereby the seduced amongst the gentiles are to be understood, and by garments their outward works, which are restored, when of evil we endeavour to make the good. The twelfth Law is vers. 5. the woman shall not wear that, which pertaineth to the man, &c. Heb. {αβγδ} the vessels, instruments, or ornaments of a man shall not be upon a woman, Pagninus also rendereth it garments, the called. the armor. It is a most general word signifying all these things, and householdstuff Vers. 5. also: but on the contrary side the word {αβγδ} which a man is forbidden to put on, signifieth a garment onely. Themeaning is, that as God hath made a distinction of sexes, so in their apparel they shouldnot be confounded together, or in any kind of attiring of the body. Maimony explaineth it thus, a woman may not wear a mitre, helmet, or harbergeon, or any Maimony of Idolatry, c. 12. other ornament of the man, neither poll her head like a man, and the man may not wear coloured garments like a woman, nor golden jewels in such places, as women onely use to wear them, according to the custom of the country, where they live, if a man putteth on any womans attire, he is to be beaten, and the woman for putting on the mans. The ground of this Law seemeth to be to keep men from being effeminate, and women from being manlike, which was a fault amongst the Egyptians, for their women, saith Herodotus, went abroad and used merchandise, and their men kept Herodot. in Euterpe. the house and weaved, and therefore they are threatened that they shall be as women, Isa 19. 16. and if there were no difference in the apparel of men and women, it would be a foundation of dishonesty and of many evils. The gloss saith, it is against nature for a man to habit himself like a Glos. Ordin. woman, to curl and to pleat his hair, &c. see 1 Cor. 11. Apparel, laughing and the manner of going, saith Syracides, do show the disposition of a man, Atque viro vestis magnùm decus addit honesta, Chytraeus hath it, referring Chytraeus. the reader to see more touching apparel in Ambrose his 15. Epistle. In case of necessity yet he alloweth disguising of sexes, as of the wives of the Minyari, who by putting on their husbands apparel and giving them theirs, saved them from the danger of the prison and of death; Herodotus in Melpomene. and when Sparta was besieged by Epaminondas, the women bare arms like men. Out of such cases in effeminateness or vanity to put on such apparel is abominable to the Lord, although not all but any part of the mans attire be affencted by the woman, or of the womans by the man, which sharply taxeth the manners of the gentry in these times. Mystically the man putteth on the womans apparel, when he is of an The Mystery. effeminate mind, being delicate, nice and timorous and of no courage for the truth, and the woman putteth on the mans, when she usurpeth the office of teaching in the Church, 1 Cor. 14. 34. 1 Tim. 2. 12. thus almost Hugo carded. Rabanus. Hugo and Rabanus. The 13. Law, vers. 6. 7. If a birds nest chance to be before thee in any three or on the ground, &c.] This is by the Hebrews counted the least of all the Commandments in Moses his Law, and yet is guarded with a promise, Vers. 6, 7. that it may go well with thee, and that thou mayest prolong thy dayes, as that, which by them is counted one of the greatest Commandments, Honour father and mother: So that we may see, that even the least of Gods Commandments is not to be slighted, but carefully observed. It is meant, that wheresoever a man findeth a birds nest, the ground and the three being put for instance, because most commonly, they build upon one of these. Maimony Maimony in Shechitah, c. 13 by the dam to be spared, understandeth precisely the female and not the male, and but of clean birds onely, and he saith, that he who taketh her, must not give her to another to be sent away, but sand her away himself, and he must not first clip her wings, and if he doth, he must keep her till they be grown again, and if he transgresseth herein, he is to be beaten. This, saith R. Menahem, is to led us to mercy and to take cruelty out of R. Menahem. in Deut. 25. our hearts; for the intent of the command is not to show compassion to birds but to men. And ts is that precept of not muzling the mouth of the ox applied, 1 Cor. 9. 9. Vee a precept somewhat like this Levit. 22. 28. Rabanus is onely for a Mystical sense, the three, where a birds nest is Rabanus. The mystery found, is passage of Scripture touching contemplation, the ground a passage touching practise, the nest with eggs a passage more obscurely intimating a mystery, the nest with young more plinly, in these cases we must take the young and let the dam go, that is, take the spiritual sense to feed our souls upon, and not the literal, which in some places may be an offence unto us; as where the Hebrews are said to have robbed the Egyptians. The 14. Law, vers. 8. when thou buidlest un house thou shalt make battlements upon the roof, &c.] The Israelites houses were flat upon the top, so that men might walk thereupon, and therefore to prevent the danger of Vers. 8. falling, it is ordained, that they should be fenced round about, and these battlements must not be less, saith Maimony, then ten hands breadth Maimony of murder, c. 11. and strong, that is above a cubit and a half, for six hand bredths make a cubit. From hence it is, that the Lord speaketh of preaching upon the house top, Matth. 10. 27. for men used to walk and to speak from thence. And from the equity of this command, he saith, it is to be understood, that wells and pits and all other dangerous places were to be fenced, and those that were not, carefully to be given warning of. But this precept extendeth not to all buildings, aas to barns, stables, &c. but to dwelling houses onely. Hereby it appeareth, how careful God would have every one to Calvin. Exod. 21. 33. dangers to the beasts life must be prevented. The mystery, Chytraeus. Rabanus. Quasi in ventum pulverem portat, qui virtutes sine humilitate congregat. preserve his neighbours life; and if he, through whose incury blood is shed, shall be guilty of blood, how much more the wilful murderer? Mystically, we are warned here to teach so, as that our doctrine may not be an occasion of scandal or ruin to any, and the like care is to be had of the examples of our lives, so Chytreus. Rabanus will have humility meant by the battlement, wherein we must both teach and live virtuously: for, as a wise man saith, he carrieth dust into the wind, that preacheth or gathereth together virtues without humility. The 15. Law, vers. 9. 10, 11. thou shalt not sow thy vineyard with divers seeds, &c.] Here are three Ordinanances alike put together, against sowing divers seeds, against ploughing with an ox and an ass, and against making a garment of linsie woolisie; of all these see somewhat before upon Levit. 19. 19. But here is a reason rendered, why divers seeds might not Vers. 9, 10, 11. Junius.& proventus vincae. be sown in the same vineyard or field, Lest the fruit of thy seed and the fruit of thy vineyard be defiled. Junius, lest the full ripe fruit thereof be holy, the seed, and the revenue of thy vineyard. And the Vulgar Latin, ne& sementis quam semisti,& quae nascuntur ex vinea sanctificentur. That of Junius is word for word according to the Hebrew, but Maimony rendereth {αβγδ} proventus, revenue, saying, that there are five kinds of seeds, the increase where of is called revenue; wheat, rye, barley, fox-ear-barly, and Maimony of blessings, c. 3. oats; thus they are called, when they are eared, when they are threshed and winnowed, they are called dagan, corn, when then they are ground and baked, path, bread. And from these kinds he distinguisheth five others, called Ketarmith pulse, as beans, pease, lintels, millet, rice; and lastly, be hath a third kind of garden seeds, which are not to be eaten, but the fruit that cometh of them, as onion seed, &c. and he saith, that the first and the last of these kinds are here meant by divers kinds, and not any other. Touching the word rendered polluted, but by some sanctified, it is {αβγδ}, of {αβγδ}, to sanctify, and they, which so take it, understand this to be the meaning, lest it become holy, and so be for the priests, and not for thy use. But the chaldee and other Hebrews generally render it defiled, as Barac to bless, is sometime used in a contrary sense, to curse, 1 King. 21, 10, 13. and choosed piety, for impiety, Levit. 20. 17. and therefore they say, both the seeds thus sown, and the grapes in such a vineyard are made abominable Maimonie, of forbidden meats, c. 10. and unlawful to be put to any use or profit, they must be burnt. They hold it also unlawful to sow corn or herbs by vines, or to plant vines by them, therefore they must be burnt, and it is unlawful, to heat an oven or cauldron in the burning of them. But these are rabbinical niceties, for mingled seeds are onely forbidden, and those of all sorts. Touching an ox and ass their Exposition is right, and not onely ploughing with them together, but drawing in a cart, &c. is unlawful, and not onely with an ox and an ass, but with any clean and unclean beast, although the clean beast be unfit for sacrifice. For mysteries, see Levit. 19. 19. Ainsworth applieth the last against Ainsworth. Rom. 11. 6. Gal. 3. 10. garments of linsy-woolsy to justification by Christ, and by the merits of a mans own works; for he that thus seeketh to be justified is unclean and abominable before God. The 16. Law, vers. 12. Thou shalt make thee fringes upon the four quarters of thy vesture, &c.] Of this Law, see Numb. 15. 38. but the word here put for fingers is {αβγδ}, rendered wreaths, 1 King. 7. 17. Exod. 28. 24. and Vers. 12. ropes or cords, judge. 16. 11, 12. but Numb. 15. 38. it is {αβγδ} a lock of hair, like to which a fringe is, they both signify the same thing, and therefore the called. rendereth them both by the same word Cruspedin, from the Greek Craspeda, which is used Matth. 23. 5. The 17. Law, vers. 13. If any man take a wife, and go in unto her, and hate her, and giveth occasion of speech against her, &c.] By taking a wife here is meant marrying her that was before espoused, for before marriage if he went in unto her, he was to be chastised with stripes; so Maimony, who Vers. 13. 14. Maimonie of wives, cap. 10. also delivereth this to be the manner of their proceeding in marriage; first, there were blessings or thanksgivings made unto God in an assembly of ten men at the least, and a dower bill was made by a scrivener, and paid for by the bridegroom, whereby she was endowed with 200 dinars, that is 50 shekels if she were a maid, and with 100. if she were a widow, that is, 25. shekels, less none might give, but more who so would, and to this witnesses were taken, after that he went with her into the Privie-chamber or closet spoken of Joel 2. 16. and he that married a Virgin was to rejoice by eating and drinking, and making merry 7 dayes, and to do no work, and if he married a widow, 3 dayes. A wife being thus taken for a maid, if she were defamed by her husband, saying, I found her not a maid, must justify her self by her fathers and mothers bringing forth a cloath, whereupon the tokens of her virginity may appear, which if they can do, the husband shall be chastised, that is, with 40. stripes, and be amerced 100. shekels of silver to be paid to her father, and it shall never be lawful for him to put her away, that is, by bill of divorce. But if the accusation be true, she shall be stoned to death. The tokens of her virginity were the marks upon the linen, wherein her husband lay with her the first night; but these saith Maimony must not onely be shewed, but witnesses thereof produced: But in case, that no tokens could be shewed, she was not always hereupon condemned, but the judges examined, whether she did Maimony in Nagu. Bethulab, c. 3. not want her flowers, or her progenitors before her, or had not had some great sickness, whereby her flowers might fail: for she might be a true maid and yet want those tokens; wherefore witnesses must be brought of her incontinency, because it is said, vers. 20. If the thing be true, and the tokens do not appear, &c.] The Elders before whom the trial must be made, were the council of 23. If her father bringeth witnesses against her husbands witnesses whereby they are disproved, then those witnesses are stoned to death, but if her husband bringeth witnesses to disprove them, then they must be stoned together with her. He saith moreover, that her being deflowered, for which she is to die, must be proved to have been after her espousall to her husband, not before. From this Law they except her, whom they call a child, viz. one under 12. yeares of age, and an old maid that hath passed the flower of her Virginity, and will have her onely meant whom they call Naguarah according to the word here used for a Damosell, that is one above 12. or Bogereth one 6 moneths older, but not above, which are no better then illusions of this Law, seeing the scope of it is, that incontinency in any should be punished with stoning to death; so much did the Lord abhor fleshly uncleanness in the espoused or married, v. 22. 23 what a shekle is see before, Gen. 23. 15. Chasticing of the husband is by Junius expounded chasticing him in words, but that of the Hebrewes Iunius. expounding it by beating him is more probable. Mystically, saith Rabanus, by this husband is to be understood a pastor of any particular The mystery. Church, if he being led by covetousness speaketh ill of his people, Rabanus. that he may remove to a better bnfice; the case must be pleaded before the governours of the Church, and if the people be justified, he must be sharpily reproved, and be compelled to abide in that Church still, and to teach perfect doctrine set forth by 100 shekels amercement; but if the accusation be found true, the people must be stoned, as it were, with anathema: for a Pastor must not remove from one Church to another without the consent of a Synod. Here are two cases more put, wherein both the wife deflowered, and the Vers. 22, 23. deflowrer were to be put to death, viz. if a man lay with a married woman, of which see Levit. 20. 10. Or if with one espoused in a city where there were people to hear her if she had cried out, this is by Maimony limited, unless she had witnesses that he threatened to kill her with a sword drawn if she cried out. A woman espoused is a wife as well as one married, and espousing saith Maimony of wives c. 3. Maimony was three ways. 1. By giving a piece of money, although but a farthing before witnesses, saying, by this be thou mine espoused wife. 2. By bill, wherein he wrote, be thou mine espoused wife, and gave it her before witnesses. 3. By copulation before witnesses, saying thou shalt be betrothed to me by this copulation. But this last, as it was wicked, so it was by the wise forbidden, and who so did thus was to be beaten, yet a contract being made so, was firm. Before betrothing they blessed God. And hitherto of a wife defiled by consent; now if she were forced, Vers. 25. 26, 27. Maimony in Nagnarah, c. 1. the case is put; if a man finding her in the field force her and lye with her, he alone shall be put to death: And who so cannot bring witnesses that she consented, is always judged to have forced her, with whom he lay in the field or any place remote from company. Lastly, touching a Virgin not espoused, he that forceth her, must give Vers. 28. 29. to her father 50 shekels of silver, and take her to wife, and never put her away. For such a man, as intiseth a maid and lieth with her, it is provided, Exod. 22, 17. that he shall onely mary her, and give her the dowry of Virgins, that is, 50 shekels, and in case that he marrieth her not, because her father refuseth to give her, he must pay this pension, to him. But who so forceth a maid must pay it, and mary her also. Maimony saith that he must not onely pay this sum, but moreover for her pain, her Maimony in Nagnarah Bethulah, c. 2. shane and her blot, as the judges shall determine; and in case that he lay with her by consent, for her shane and her blot. Happily men growing more bold to commit this wickedness, the Hebrew magistrates increased the punishment as was meet, and since any rape hath been punished with death. Paulus. lib. 1. F. de extr. criminibus, l. 47. It was also lawful, saith Chytraeus, for the father of the maid ravished, to kill the ravisher being Chytraeus. Pausanias in A●●icis. found in the act: and Pausanias telleth of Mars in Areopagus, who killed Haliarotaus the son of Neptune for deflowering his daughter Alcippa, and he was absolved for it. Mystically by the espoused being ravished, Rabanus understandeth such The mystery. Rabanus. as are espoused unto Christ and taken into the bosom of the Church, if any Jew or heretic, or Pagan secretly corrupt such, they must both die for it: but by the Virgin not espoused, one yet out of the Church, having onely embraced the faith, and being instructed in the catechism, if such an one be corrupted, he shall not die, but be reduced to the right faith, and so be espoused to Christ, and the corrupter anathematized. Hugo putteth two cases here. 1. What if the maid be noble and rich, Hugo carded. and he that forced her vile, shall he mary her, and if so, is not this to give occasion to wicked men of offering this wrong for an advantage? Answ. Her father if he will may deny her to him, Exod. 22. 17. 2. What if he be so poor, that he cannot pay this sum? Answ. He must then be sold as one that hath stolen, that it may be paid, Exod. 22. But another case may also be put; what if she hath no father? Answ. Then the money is to be paid to her, and it is in her power to deny marrying with him. Maimony to this Law excepteth, if the High Priest lye with a maid he cannot mary her, because she is now no maid, and he may not mary but with a maid, Levit. 21. 13. also if a Priest hath married such an one, and against this Law puther away, he cannot take her again, because he may not mary one divorced, Levit. 21. 7. A law is repeated against marrying his fathers Vers. 30. wife, of which see Levit. 18. 20. Deut. 27. 20. 1 Cor. 5. CHAP. XXIII. THe 18 Law, vers. 1. He that is wounded in his stones, or hath his privy member cut off shall not enter into the congregation, &c.] Broken stones in Priests are made unlawful before Levit. 21. 20. But here such of the Vers. 1. 2. common people, as were bruised or broken in these parts, &c. are forbidden to enter into the congregation, that is, not to be of the Church and Exod. 11. 48. Numb. 15. 14. company of Gods people, for any heathen, that would turn and embrace the faith might be thus admitted, but such might not bear any office in Israel, or mary a daughter of Israel, or be reckoned for any thing in this world as an Israelite: for thus the word entering or going in is used, 1 Chron. 14. 29. 2 Chron. 1. 10. 1 King. 11. 1. as Ainsworth noteth, alleging Ainsworth. Maimonie in Issurabiah, c. 16. Maimony, who saith, that who so being such marrieth a daughter of Israel is to be beaten, yea a Priest being such may not mary her, but some other woman a servant. And by wounded in the stones, he understandeth one either so wounded, or any sinew of his stones being cut, by the member cut off, the stones, or one of them cut off, and that by the hand of man, dog, or thorn, or some like thing: for if it be by the hand of God; he being so born, or by sickness brought to any decay here, he is allowable. And it is not onely unlawful to geld a man, but also any beast or fowle, and he that doth it is to be beaten, although he doth but part of it, and another another part, both are to be beaten. Thus he, Junius understandeth his entering into the congregation onely Junius. to bear office in Israel, and rejecteth that of marriage, because even Ruth a Moabitesse was married to Boaz; and he yieldeth this as a reason, why such should not bear an office, because they were commonly of a broken and slothful mind and without courage which is required, Deut. 1. 17. Calvin rejecteth both the expositions of entering into the congregation Calvin. before going, saying, that the coming and partaking of the holy things of the Lord onely is here forbidden to such at their meetings at holy feasts, they might not be as one herein with the holy Congregation. And indeed against that of bearing office, or ruling he yieldeth a good reason, why it cannot be meant, because vers. 3. an Edomite, or Egyptian are forbidden to enter until the tenth generation, who, no man doubteth, were for ever debarred from bearing rule amongst the people of God. But Hugo expoundeth this of entering best, saying that in the Temple there were more Courts, one of which was onely for the Jews, that were Hugo Cardinalis. clean to come into to pray, and of coming into this Court together with them, it is meant: for neither the wounded in their privities, nor bastards, nor Ammonites, &c. might come into this Court; but in speaking of bastards, vers. 2. he expoundeth entering into the Congregation of marrying an Israelitesse also, whereas 1 Kings 6. 36. mention is made but of one Court called the inner Court, 2 Chron. 8. 9. mention is made of two, the Court of the Priests and the greatest Court. And Hugo saith there Hugo carded. in 3. Reg. 6. 36. were four Courts of the Temple, into which they came for devotion. 1. For the Priests nearest to the Temple. 2. For the Jewish men, that were clean. 3. For the Jewish women, that were clean. 4. For the Heathen and the unclean, and this was greatest of all, into this any might come, but from that of the clean Jews, these here spoken of were debarred. And of four porches or Courts, Josephus writeth lib. 2. contra Appion. Joseph. lib. 21. antiq. c. 14. and sometime of three built, not by Solomon, for he made but two, but by Herod sixteen years before the birth of Christ, for he added the third for the Heathen to come into: but it is to be understood, that the Court called Solomons porch was partend with a wall, and so made two, the one for men, the other for women, and if besides these we reckon two Courts more, here will be the full number of four; of the porch see 2 Chron. 13. 4. and it was called Solomons porch of the separation of Eunuchs, see H. Bunting Patriarks travails. Isa. 56. 3, 4, &c. where both strangers and they complain hereof and are comforted. The Lord by forbidding the broken in their stones and bastards, vers. 2. to come into the Congregation, gave the people of Israel to understand, saith Calvin, how excellent and holy a people in Gods esteem they were, in that base and blemished people were not permitted to come amongst them to worship before him, which was not done to puff them up with pride, but to make them study to walk the more worthy this dignity. Mystically saith Rabanus, it is hereby taught, that all, who live daintily The Mystery. Rabanus. like women, and put not themselves like men into the spiritual warfare, shall be shut out of the Kingdom of heaven, which is not taken but by violence, Matth. 11. Chytraeus, that they who have not the seed of the word abiding in them, and are unfruitful in good works, such as hypocrites are, shall be excluded for ever. Hitherto in this Law of debarring some from coming to with the holy Congregation of Gods people before him; now followeth another branch of this Law. Vers. 2. A bastard shall not enter, &c. to the tenth generation, Heb. Vers. 2. Mamzer is put for a Bastard, it signifieth one born of a stranger, that is, of any woman, not a Lawful wife. For they, saith Maimony, are bahards, Maimony in Issure biah, c. 15. not onely which are begotten of a whore, but in any copulation prohibited, Levit. 18. except in the case of a womans uncleanness, and a bastard to whomsoever he marrieth, begetteth a bastard, and the child borr by her, that is a bastard, is counted a bastard also, wherefore an Israelite may not mary a bastard. This clause till the tenth generation he also interpreteth for ever, as that of Ammonites, vers. 3. holding that this race beareth the blot of bastardy for ever. Hugo saith, that Mamzer is properly one born by a whore, spurius of a concubine, and Nothus of adulteress; the word spurius cometh from spurcitia to show the filthiness of incontinency, and nothus from febris nothas, which seemeth to be a quartan or the like, but is not, as such an one seemeth to be his child, whose he is not. And haply he saith, that all bastards were not excluded from the Congregation, but the Mamzer onely, yet at this day the Church admitteth not a bastard to holy orders. And to the tenth generation] He saith, is, till by long continuance of time this blot is worn away. Calvin also faith in that they are excluded, but till the tenth generation, God would not put such miserable people out of all hope of being one day received in. And he by the Mamzer also understandeth Calvin. bastards coming of common whores, whose fathers are unknown. And this is the more probable, because a word properly signifying such is used to set them forth, and why the tenth generation should be name, as the term of their exclusion, I cannot see; if it were meant, as Maimony would have it that they should never enter. But the Hebrew is not, till the tenth generation, but even the tenth generation shall not enter, and so it is rendered by Junius, which maketh it plain on the rabbis side. According to this Law, saith Chytraeus, bastards were infamous amongst Chytraeus. the Athenians, and therefore might not come into the Palaestra or place of exercise with others, but had one appointed by themselves before the gate of the City. The end of this Law was first to make marriage and chastity in the more reverend esteem, and to beat down incontinency, as abominable. Secondly, to preserve such as were in Authority from contempt, which that order should have been exposed to, if those that were so base by birth, might have entred; for it is seldom seen that a bastard is good, but notorious for some wickedness: yet, as the same Author hath it, howsoever a political difference were thus put, this was nothing to hinder any of what condition soever from the grace of God, but even Eunuchs and bastards Isa. 56. 5. Jer. 39. 16. judge. 11. The Mystery. Rabanus. that fear him, are accepted by him. Mystically, saith Rabanus, all such as degenerate in sense and manners are here to be understood, they are not to be received, till that by embracing the ten Commandments they have worn this blot away: for if thou wilt enter into life, saith Christ, keep the Commandments. A third branch of this Law, vers. 3. An Ammonite or Moabite shall Vers. 3. Maimony Hugo carded. Calvin, &c. not enter into the Congregation, till the tenth generation for ever] That is, never, for Heb. it is even the tenth generation shall not enter, and for ever is added for further expression, that it is meant they should never enter, and the reason is rendered, because they hired Balaam to curse Israel, Numb. 22. they were the worst of all their enemies, they endeavoured to overthrow them both body and soul for ever. Wherefore when as any other Heathens becoming Proselytes were forthwith counted with Israelites and might mary Israelites, these although they were Proselytes might never. But by the Ammonite and Moabite Maimony understandeth the males, not the females, for Boaz married Ruth a Moabitesse, and so might any other Israelite do, if she were a Proselyte, for they were not the women, but the men that consulted so pestilently against Israel. And upon Aug. qu. 35. in Deut. this St. Augustine toucheth also, having first gone another way to clear the doubt touching Boaz his marriage, saying that haply this of the tenth generation was mystical, because from Abraham in whose time Lot lived, of whom came Ammon and Moab, to Boaz were ten generations. Abraham, Isaac, Jacob, Judas, Pharez, Esrom, Amram, Amminadab, Naasson, Salmon, and if so, the clause added [ for ever] is to be understood, that never after any Ammonite or Moabite should enter. But he finally leaveth this, and closeth with the Rabbin, the first being indeed repugnant to the text, seeing it is not said the tenth generation shal enter, but shall not enter. And that it is not meant, of women, but of men onely, he proveth from, Numb. 31. 18. where they are bidden to keep the females, that were Virgins alive for themselves. And by the tenth generation he understandeth a kind of universality, and that these words for ever, are added to express so much. Mystically, heretics, that would bring Gods curse for ever upon the The Mystery. Rabanus. Chytraeus. Gods people by seducing them, are hereby censured never to minister in the Church of God, no not upon their recantation. A fourth branch of this Law, vers. 7, 8. An Edomite or an Egyptian might enter in the third generation; he, because he was a brother; this, Vers. 7, 8. because they sojourned in his land. Although the Egyptians used them cruelly, and Esau, of whom the Edomites came, hated Jacob their father, and sought his life, and the King of Edom dealt hardly with Israel in their Numb. 20. 14, 15. travail; yet they must not be excluded for ever, and although they must be separated longer, then others, that turn proselytes of other nations, for they were received in immediately upon their turning, yet in the third generation, if they turned, they might enter. This distinction of Ammonites, Moabites, Edomites, &c. hath long since ceased, saith Maimony, Maimony in Issure biah, ch. 12. when nabuchadnezzar carried captive and confounded all these peoples, so that now if any of what nation soever turneth proselyte, he is immediately received in. Mystically by an Edomite, or Egyptian, Rabanus understandeth worldly The Mystery. Rabanus. men, who if they come to believe in the Trinity, and have these three graces, faith, hope and charity, are joined to the best Saints of God, which is setforth by the entering in of these in the third generation. The 19 Law, vers. 9. When the camp goeth forth against thine enemies, thou shalt keep thee from every evil thing. If there be any unclean by uncleanness that chanceth to him by night, &c.] As Numb. 5. an order was taken to remove the unclean out of the camp; so here, if any particular Army were sent out, Vers. 9, 10. it is provided, that it should be kept pure and clean by the removal of such out of it, but onely one case is here put, there uncleanness by leprosy, by issues, and by the dead are name, but this only is here spoken of not to exclude the other, but because men being forth in the wars from their wives are most apt to be polluted by this kind of uncleanness. Tents are called Castra, saith Hugo, because men lying in tents in time of war should Hugo Cardin. be, as it were, Castrati. Of this kind of pollution, see Levit. 15. 16. All fleshly lusts are by this law condemned, saith Chytraeus, and to keep our Chytraeus. bodies holy and pure, as temples of the Holy Ghost commended: for if unvoluntary issues of seed pollute, how much more impure are whoremongers and adulterers, which is a thing common amongst souldiers. Mystically temptations in secret, saith Rabanus, are hereby condemned, The Mystery. Rabanus. whereby a man in the darkness of his understanding cometh to have evil cogitations in his mind, although he never bringeth them forth into act. He must go out of the camp by acknowledging himself unworthy of the society of the Saints of God, but in the evening he must wash and return, that is, when the heat of temptation is over, and he hath repented him, he may by a good confidence be joined to that holy society again. Another point of keeping the Army clean, vers. 12, 13. Thou shalt also have a place without the camp, whither thou shalt go forth abroad; thou shalt also Ver. 12, 13. have a paddle upon thy weapon, &c.] For place, Hebr. is, an hand; but both by the Sept. and called. it is rendered a place appointed, that is, saith Maimony, not in the open fields, but publicly appointed. A paddle, so called from the Greek, {αβγδ}, an iron instrument to dig withal; upon thy weapon, Sept. upon thy girdle; for these words, when thou wilt ease thyself, is, when thou sittest down. for the Lord walketh in the midst of thy camp, &c. that he see no unclean thing Vers. 14. Hugo Cardin. and turn away from thee.] By the Lord, Hugo understandeth the angel of the Lord, by whom the Lord spake unto them, and compareth with the covering of their excrements here commanded, Moses his covering of the Exod. 2. Gen. 31. Egyptian whom he slay in the sand, and Rachels hiding of Labans idols in the litter, and Jacobs hiding of idols under an oak, saying, that hereby Gen. 35. was shewed the hiding of the filthiness of sin, that God may not see it, and be offended, which is done by compunction, confession, and satisfaction, Rom. 6. he should have said, by burying it, which is, when the heart is turned therefrom, not to live any longer therein. And if the outwardly unclean were put out of the camp, how much more the wicked from the The mystery. Chytraeus. Sacraments, to which Christ and his Angels are present? Chytraeus by the camp understandeth the heart of the faithful, where God is to defend him from his spiritual enemies; but if any uncleanness be there through voluntary sinning, evil lusts being harboured, he being offended, goeth away, and leaveth such an one to the power of Satan, and to eternal damnation, unless he turn again and cover it by repentance. The 20 Law, vers. 15, 16. Thou shalt not deliver up a servant to his master, that is escaped from him, unto thee, he shall dwell with thet, &c.] This, saith Augustine, is to be understood not of a servant of an Israelite fleeing to an Ver. 15, 16. August. Ishmaelite; but of one fleeing from another country to Israel, in this case humanity was to be used by the Israelites towards him, and they were to suffer him to abide amongst them, where he would, but this by Hugo is Hugo. limited, till his masters wrath be pacified towards him, as Paul kept Onesimus with him, till that Philemon, his master, from whom he fled unto him, was pacified, and then he sent him home again. This is somewhat otherwise expounded by the Hebrews, who say, that such an one fleeing to Israel for religion, as being weary of the heathen idolatry, under which he before lived, is courteously to be received, and his master to be dealt withal to give him a bill of manumission, he giving therefore to his master Maimony of servants, c. 8. Calvin. a bill of debt for his freedom to be paid so soon as he shall be able. Calvin thinketh, that it is to be understood, if such an one fled to Israel, his case should be tried, and it being found that he did not flee for any wickedness which he had done, but to escape the hands of a tyrannical master, they should let him quietly dwell amongst them, and become a proselyte. For if any servants fleeing from their Masters were to be dealt thus withal, the Church of God would soon have been filled with the scum and basest of all people, and for patronizing such, have been most scandalous in all Nations. And to this of Calvin, as best explaining this law, do I subscribe, if we add hereto that of the Rabbin, touching his compounding with his master, as equity requireth for his freedom. Mystically such as have been servants of sin, but are now converted, are The Mystery. Rabanus. not by their pastor to be redelivered, by being driven to despair, but their faith is to be confirmed more and more, that they may for ever abide in the Church of God, and be enthralled no more. The King of 1 Sam. 21. Gath, according to this law, let David dwell in his country, when he fled unto him; and Augustus saved the servant of Apedius Pollia fleeing Chytraeus. unto him, when his master would have put him to death for breaking a crystal glass. The 21 law, vers. 17. There shall be no whore of the daughters of Israel, nor a Sodomite of the sons of Israel, &c.] The word rendered whore, is {αβγδ}, sanctified or consecrated, and she is so called, because she is one, Vers. 17. not that hath once only sinned by whoredom, but maketh a common trade of it, having dedicated, and set her self apart, as it were, hereunto. The word rendered Sodomite, is {αβγδ}, which may by the like reason be rather rendered an whoremonger, or one that setteth himself, as it were apart, to be at the will of lewd and incontinent women, or a Gannimede, that prostituteth himself to males Sodomitically. Before this Law, saith Maimony, when a man met with an whore abroad, if they two consented, he Maimony in Issure biah, c. 18. called. Par. might lie with her,& so pay her her hire; but after this it was beating. The called. rendereth these words thus, There shall no woman of the daughters of Israel be a wife to one a servant, neither shall any man of the sons of Israel take her, that is a servant. But this is altogether from the purpose, as adultery was forbidden expressly before, Exod. 20. so here all copulations out of the married estate, and therefore the word must not be taken Chytraeus. Hugo Cardin. strictly only for a common whore, but also for every fornicatrix, to express which the Sept. hath it, there shall not be an whore of the daughters of Israel, nor a fornicator of the sons of Israel.] Single fornication hath been held by the heathen to be no sin, but it hath always been abominable before God, such have their name from {αβγδ}, holinesse, per antiphrasin, to show that they were most unholy and unclean, as Barac is used for cursing, which properly signifieth blessing, and many like words the Hebrewes have. How as unclean such shall be shut out of the Kingdom of heaven, see Gal. 5. 21. 1 Cor. 6. 18. Heb. 13. 4. 1 Cor. 5. 10, 15. wherefore such as tolerate stews in any place are against God and his laws, and must certainly look to answer for it. Mystically hereby is forbidden to have communion with idolaters, who The mystery. Rabanus. are spiritual fornicators, which expressed, 2 Cor. 6. 16. or with any heretic, 2 Joh. vers. 10. Thou shalt not bring the price of a dog, or the hire of a whore into the Lords Vers. 18. house for any vow, &c.] That is, if any against the former law committed fornication and gave the whore, with whom an hire for it, this, as well as whoredom was abomination to the Lord, and must in no case be taken, although it were offered into the treasury of the sanctuary for reparation of the temple, or for sacrifice. The word signifying whore is {αβγδ}, to show, that by the word {αβγδ} before used, all manner of whores are meant, and not the common whore onely. The hire of an whore, as the price of a dog, is by the Hebrews so strictly taken, that they say, onely a clean beast, a lamb or the like being given for hire is unlawful; but if it be wheat Maimony in Issue Misbeach c. 4. or grapes, &c. and they be turned into flower, and wine, or a sacrifice be therewith bought, it is lawful, and likewise a beast taken in exchange for a dog is unlawful, but not the thing bought with that beast. But forsomuch as it is still the thing coming by the whores hire, I cannot see, but that it must needs be alike abominable; and this was but a device to bring gain in to the priests, as that of saying Corban, Matth. 15. By a dog, some, saith Ainsworth, understand a whoremonger, because Ainsworth. the wicked are called dogs, Matth. 7. 6. but the literal sense is generally followed both by the Hebrews and others. And there was good reason, saith Calvin, why the price of a dog is forbidden, because the dog is not Calvin. only unclean, but the most contemptible amongst beasts, that are unclean, so that it were against the reverence due to the sanctuary, Levit. 19. 30. to bring such a thing into it; the price of a son is not forbidden, thus he; but Rabanus following Augustine, makes a quaere, whether under this one Rabanus. name, all unclean beasts be not meant: but whereas the first born of other unclean beasts are appointed to be redeemed, the dog is not, and therefore Exod. 13. 13. it is plain, that the price of a son might be brought. The moral of this, saith he, is to teach, that goods gotten by rapacity and robbery, if they be given to the Lord, are not accepted, nor yet the service of such, Jerem. 7. 9. And the reason of forbidding the hire of the whore to be brought, saith he, Prov. ●5. 8. was, lest after such wickedness committed, it should be thought, that whoredom might thus again be expiated, to wax the bolder to commit this abominable sin. Hugo by the price of a dog, understandeth the price of Hugo Cardinalis. coupling with a bitch, and likewise of any unclean beasts, but this is adjoined to that of an whore, to make that the more odious. But he objecteth about the hire of a whore, although it be wicked gain, it is her proper goods, why then may it not be brought? and answereth, it may privately, but not publicly for the scandal; but how sound this is, let the Reader judge. God forbiddeth the price of a dog, which is most contemptible, Chytraeus. to be brought, saith Chytraeus, lest he should seem thus to be despised, rather then honoured. The 22. Law, vers. 19. Thou shalt not lend to thy brother upon usury, &c.] Of this Law see, Exod. 22. 25. and of strangers, Levit. 25. 35, 36. either to a brother or to a stranger, that is of the same faith, it is forbidden to be an Vers. 19. 20. usurer, but not to infidels, see the notes there. When thou shalt vow a vow unto the Lord, thou shalt not slacken to pay it, &c.] This is the 33. Law repeated from Numb. 30. where a man is charged to perform his vows, here not to defer the performance of them: of vowing, Vers. 21. see Levit. 27. 7. 17. In charging them not to defer their vows paying, he meaneth, that they should be paid with all speed lest death prevent them, sith this life is uncertain. The place where was the sanctuary, Deut. 12. 5, 6, 7. and because their eating and rejoicing before the Lord, when they brought their vows is spoken of, Maimony gathereth that the time was the feast, that came next, whether the Passeover, Pentecost or the feast of Tabernacles, Deut. 16. 16. He that did not at the next feast bring his Maimonie of offering sacrifices, c. 14. vows, transgressed this commandement against deferring, and if not at the feast following he sinned again. But he saith, money vowed to the poor is to be given out of hand if any poor be present, if not it is to be separated for them and laid up, till he find some poor. If thou for bear to vow, it shall be no sin in thee, &c.] Hereupon it is said, Vers. 22. Eccles. 5. 5. Better it is not to vow, then to vow and not perform. But forsomuch as Psalm. 77. 11. it is commanded, vow and pay to the Lord, it may be demanded, how he that voweth not, is said to be without sin herein? Answ. It is meant, if thou vowest not rashly or lightly, thou shalt not be guilty of sin, which is spoken to stay men from abusing his holy Ordinance by being over hasty in vowing: but in way of thankfulness for some great benefit not to vow or to suppress evil concupiscence, wherein vowing may be an help unto us, is to incur the sin of neglect of our spiritual good, and of ingratitude towards God. Yet Maimony saith, if we never sanctify or devote, there is no sin in it, which he proveth by this Maimonie, of devoted things cap. 8. passage. Ainsworth expoundeth it thus, If thou forbear to vow, it shall be such sin, as in those that vow and perform not; see the like phrase, John 9. 41. Joh. 15. 22, 24. Jam. 4. 17. The 24. Law. When thou comest into thy neighbours vineyard, thou mayst eat grapes thy fill, but thou shalt put none into thy vessel, &c. This is by the Hebrews understood onely of such as come to labour in the vineyard, &c. Vers. 24. Maimony in treat. of hired things, cap. 12. Deut. 25. 4. they being set to work there by the owner, may eat, as the mouth of the ox, that treadeth out the corn, must not be muzzeled, which seemeth to be spoken in this sense, because, 1 Cor. 9. 7, 8, 9. they are all put together as tending to the same. And here they have certain expressions further to illustrate this Law; as first, he that laboureth about growing things onely, may eat of them, not of the butter which he churneth, or the cheese that he maketh. 2. If he that laboureth be a Nazarite, so that he may not eat of the fruit of the vine, he may not give what he should eat to others, as wife and children, or if he hath no mind to eat any himself. 3. If he agreeth with the owner not to eat, he may not, because voluntarily he hath departed from his right. But it seemeth that such as came into a corn field occasionally and not to work, might pluck and eat of the ears of corn, because our Lord coming thus with his Disciples, they did so, Matth. 12. 1. And therefore it is thus also understood by Christian expositors. Hugo enquiring whether if a man cometh to an heap of corn, or grapes gathered Hugo carded. Ainsworth. by the owner, or to his bread, might also do this, Answereth no; because whilst these are yet unreaped they have no real owner, but are the Lords; and therefore any of his people having need may take and eat of them, but yet without any great damage to the owner, whose substance it is to live upon, when he hath gathered it in; but this being once done, he is in real possession, and it is unlawful now without his leave to take and eat theref. By the vineyard and corn field the Hebrewes understand also Olives and other fruit. Mystically the neighbours vineyard saith Rabanus is the Scripture of The Mystery. Rabanus. Exod. 12. Christ, upon this we may eat in the Church; the vineyard, by reading, preaching and meditating, but not carry it out of the Church, as none of the paschal Lamb might be carried out of the house. The corn field also is the Church with the standing corn of the word in it, this may be plucked and rubbed to find out the spiritual sense in mystical places, but a sickle must not be put in by rashly perverting the sense, lest thou be in danger of being judged for hurting this corn. And this is done by those that take nothing literally, but turn all places into allegories: for of some the literal sense onely is to be followed, and it is to edification, of some the moral, and of some the mystical: thus he; but it is to be known, that of every place the literal sense is first to be intended, because it is true according to the letter and edifying, then if need be, the moral, or mystical. CHAP. XXIV. THe 25. Law, vers. 1. When a man hath taken a wife, &c. and she find no favour in his eyes, because he hath found some uncleanness in her, let him writ her bill of divorcement, &c. For these words and married her, after those Vers. 1. 2, 3. when a man hath taken a wife, Hebr. is, {αβγδ} and is her husband, the Septuagint, dwelled together with her, the meaning is, hath done to her the duty of an husband; for these words some uncleanness, Hebr. is {αβγδ} some nakedness, whereby is not meant adultery, but some other outward uncleanness, as the word is used, Deut. 23. 14. for he shall writ, Hebr. is, and he writ; for here is no precept to do thus, but onely a permission if he writ her a bill of divorce, then she may be wife to another man. For the form of a bill of divorcement see my exposition, Matth. 5. Text. 28. The The Hebrews, who err about divorcements still to this day, say, that Maimony of divorces, c. 10. touching a wife of evil conditions that is, not modest, as the honest daughters of Israel, it is commanded to put her away, viz. if she be a second wife, but not the first. But to this 10 things must concur. 1. He must do it of his own will. 2. By a writing. 3. The matter of the writing must be to divorce her. 4. The cause must be between him and her. 5. It must be written by her name. 6. It must be a perfect bill. 7. It must be given to her. 8. Before witnesses. 9. By him or his deputy. 10. According to the law of divorces. And they add moreover, that if when he hath given his bill to his deputy he repenteth and saith, I will that this bill be frustrate, before it cometh to her hands it is no divorce, but if after, it is of force, and many other niceties they have more, which I spare to set down, of putting a mans wife away by a bill of divorce: the Lord saith, it was always a sin, but permitted to the Jews for the hardness of their hearts, Matth. 5. 32. chap. 10. 7. Mal. 2. 16. And for this it is to be noted, that all things here are put conditionally, if he writ her a bill of divorce, and she mary another man, &c. v. 1, 2, 3. and nothing is positively prescribed, till v. 4. against taking her again. Mystically saith Rabanus, the wife that findeth no favour in her husbands The mystery. Rabanus. eyes, is the Jewish Synagogue, with which Christ is displeased, and therefore he putteth her out of his house, the Church, the other man that taketh her, and upon dislike putteth her away, were the Apostles, who endeavoured much to convert them, but they rejecting their teaching have the dust of their feet shaken off against them, and so they remain untaken Acts 13. again by the Lord to this day. But because the Jews shall one day be received to grace, Rom. 9. 2 Cor. 3. this allegory cannot stand. His tropology is better, when a man is wedded to any course of life, which is unclean, and his eyes be opened to see it, he must put it away, and if another, after he hath left it, be wedded to the same evil, but after a while putteth it away again, he may never take it up after that he is once separated from it, lest he be counted like a dog, that returneth to his vomit, &c. 2 Pet. 2. 20. Touching divorces for adultery or for desertion, see Chytraeus, who upon this place disputeth of them both at large, and for marrying again, my expositions upon Matth. 5. 32. Next unto this about divorces, another Law much like to that Deut. 20. is repeated, touching a man that had espoused a wife, that he should return from the wars: for it is said, When a man hath taken a new wife, he shall not Vers. 5. go out to war, nor be charged with any business, &c. And the time of liberty now given him is an whole year to rejoice with his wife. The Hebrewes extend this Law upon the former ground, Deut. 20. to builders of houses, and planters of vineyards also: and whereas it is said, that such Maimony of Kings c. 7. should not be charged with any business they say, it is meant of preparing the ways and providing victuals for the Army, which they that tarried at home were tied unto, but so were none of these for that year. Others understand it onely of the new married, which is most agreeable to the Text: but herein again they differ, that some will have this Law so made, because the Jews when they were newly married, were so addicted to their wives, that if they were taken to the warres, or to any other public Hugo carded. business, there would have been great danger of their doing more hurt, then good; and because at the first they were most intent to get necessaries about them. And they say, that this was an indulgence of sloth, for which cause the like is not now permitted. But others better, that it was given in honour of marriage, and to settle the affections of the Calvin. Ainsworth. married one towards another, that the husband not being presently taken from his spouse, she might be bept from the love of other men, and he likewise from the love of other women, whereunto so sudden a separation might have been a great temptation. Mystically saith Rabanus, the carnal The mystery. Rabanus. 2 Tim. 2. 4. are here forbidden to be set over the Church of God, because he that goeth on warfare, entangleth not himself with worldly things. The 26. Law. No man shall take the upper or nether millstone to pledge, for he Vers. 6. taketh a mans life to pledge. The word Rechiam rendered nether millstone, is put sometime for the mill, Exod. 11. 5. For these words, for he taketh a mans life to pledge, Hebr. For that pledge is the soul, the called. for by them is called. Par. made ready meate for every soul. By the soul then is to be understood the life of man; it is meant, he is thus deprived of a necessary Instrument to prepare that which is the staff of mans life, as bread is called, Psalm. 104. And hereby not onely millstones are meant, but every instrument Maimony of lender and borrower, c. 3. Hugo carded. which serveth to prepare mans food, as the butchers knife to kill it, the pot to boil it in, &c. So Maimony in Palestina, saith Hugo, where they had no streams, each man had a mill in his house with the hand to grind his corn. so that it was of daily necessary use: wherefore either of the stones hereof are forbidden to be taken to pledge. Chytraeus saith, that he had seen many in denmark that had such small mills, The mystery. Hugo carded. Rabanus. and by grinding got their living. And mystically both he and Rabanus by the upper millstone understand hope, by the nether, fear in a sinner, with whom the confessor dealeth, he must not by flattering any take away the nether millstone of fear, nor the the upper one of hope, by threatening him with judgement, when he is humbled: For as one of the millstones being taken away: The other is altogether unprofitable, so if either fear or hope bee taken away from a sinner, he shall stand unmovable, and having but fear alone, or hope alone, loose his soul. The 27. Law v. 7. If any man be found stealing any of his brethren of the children Vers. 7. of Israel, and maketh merchandise of him he shall die, &c.] See this Law before Exod. 21. 16. against the stealing of a man, the punishment appointed being death. The Hebrews are nice in distinguishing here, saying, that stealing simply is not death, nor stealing and selling, unless, having stolen he first serveth himself with him, and then selleth him, because it is said maketh gain of him, or serveth himself of him, and selleth him as the Hebrews words will bear, the Septuagint render it bringing him under his power selleth him, according to the words used, Exod. 21. 16. Again, they say, it must be an Hebrew or a Proselyte, that is thus used, or else it is not death to steal and sell any other, but restitution, but both these are plainly overthrown by the words, Exod. 21. where stealing of any man is thus censured, and it is not onely said, if he selleth him, but also, or if he be found in his hand, he shall die. For these words if a man be found stealing, the vulg. Latin hath it, if he be found soliciting any of his brethren, to show the manner how one used to steal another, viz. by enticing him to sell himself, he having before agreed with the buyer to have part of the price given for him, or by enticing him into another country and there selling him, so Hugo. Hugo carded. The 28. Law vers. 8. Take thou heed in the plague of leprosy, to observe diligently and to do according to all, that the Priests the Levites shall teach you, &c.] The scope of this Law, saith Hugo, is, that they should not resist, but Vers. 8. diligently obey the Priests directing them, as God commanded, Levit. 13. and Chap. 14. for miriae, whose example is here commemo ranted, contended with Moses and so was smitten with this plague. And hereby is intimated, Numb. 12. 2 Chron. 26. that for opposing them the leprosy is often sent, as to Uzziah King of Judah, and therefore whosoever was thus punished, must take great heed not to seek to hid it, or by himself to cure it or contemptuously to remain in the Camp, when the Priests direct him to go out, least he add sin to sin: for even miriae, a Prophetess and sister to Moses, and so as great as any of them, submitted her self to go out of the Camp, and to stay there, till she was cleansed. This plague then must be taken heed unto, as coming from Gods immediate hand for sin, and therefore curable onely by him, who must therefore be duly attended herein. The Hebrews upon this say, that whosoever plucketh off the signs of uncleanness either all or some of them, or seareth any of the raw flesh, or cutteth a soar out of his flesh, out of a garment or an house, before the Priest seeth Maimony of leprosy, c. 10. it, or whilst he is shut up or after, transgresseth against this Ordinance of the Lord. The 29. Law, Vers. 10, 11. when thou lendest thy neighbour the lending of any thing, thou shalt not go into his house to fetch his pawn, but shalt stand without, &c] Here are two things in this Law, 1. As is already expressed. Vers. 10, 11, 12, 13. 2. If he be a poor man, his pawn must be restored when the sun goeth down. Touching the first, the Hebrews say, that no man may take a pawn but by an officer sent from the Synedrion, and he must stand without, till it be Maimony of Lender and Borrower, c. 3. brought out unto him by the owner, but then the officer may take it by force, but the creditor may not, and this is the order for borrowers, whether rich or poor. For the second, see Exod. 22: 26. where a reason is also rendered, why the creditor must not go into the house to take a pawn, and some resolution is given, what benefit it will be to the creditor to take a pawn, when as he must the same day restore it again. But Maimony saith, by this means the debt is not released in the seventh year, as otherwise they must be Deut. 15. 1, 2, 3. and if the borrower die, payment is made by the pawn, which goeth not now, as his other movables to his children. Rabanus Rabanus. Hugo Cardin. saith, haply the pawn was taken, that it might be remembered to be the Creditours, till the debt was paid, which if it had not been carried a way, might have been forgotten, but by this means when the creditor in mercy restored it again, the greater tie was put upon the poor man to make hast in thankfulness to pay him his debt. Thus also Hugo alleging Augustine for the same, and that the end of this Law of not going into the poor mans house to fetch out a pawn was to prevent violence and a stir, that might be made about it, and that mercy might be shewed, and therefore the borrower is enjoined to bring it out. But he maketh another quaere, what if the borrower had another covering to sleep in? and answereth that in this case it was not to be restored, see Exod. 22. 26. and accordingly it is to be held of the garment of the widow, vers. 17. of this Chapter. These words when thou lendest the lending of any thing to thy neighbour,( for so Junius rendereth it, going word for word according to the Hebrew) may also be rendered, when thou exactest the exaction of any thing, so Ainsworth, and the vulgar Latin accordingly, when thou requirest any thing of thy neighbour, which he oweth thee. Thou shalt not fraudulently oppress an hired servant, that is poor and needy Vers. 14. &c. in his day thou shalt give him his hire, &c.] See this Law before Levit. 19. 13. The Hebrews expound this not onely of the hire of a poor man, but also of his beast, or any other thing of his, that is hired. And they distinguish thus betwixt this and that Lev. 19. 13 he that is hired by the Maimony of hiring, cap. 11. day, his hire is due to him all the night, and therefore it is there said, it shall not abide with thee all night, and he that is hired for the night, his hire is due to him all the day, and therefore it is here said, in his day thou shalt restore it to him. If he be hired for a month, for a year, or for seven years, if his term endeth in the day, or in the night, it is then due to him. For unto it he lifteth up his soul, the vulg. Latin, by it he sustaineth his life; so that to keep back his hire is as it were to take away his life, and is a most grievous sin. Maimony maketh it a fourfold transgression. 1. Against the Law forbidding oppression. 2. Against that forbidding robbing. 3. Against that, the sun shall not go down upon it. 4. Against that, it shall not abide with thee all night. And although he, to whom hire is due, saith nothing, this very sin crieth unto God, as Cains sin, Gen. 4. and the Sodomites, Gen. 18. The 31. Law vers. 16. The father shall not be put to death for the children, Vers. 16. and the children shall not be put to death for the fathers, &c.] The called. the fathers shall not be put to death by the mouth of the children, &c. and accordingly the Hebrews take it to be against putting the father to death called. Par. Maimony of witnesses, c. 13. upon the testimony of the children, and contrariwise, and against putting any to death upon the the testimony of such as be near a kin to him. But this is both contrary to the Hebrew, verity and to the practise noted 2 King. 14. 5, 6. and 2 Chron. 25. 4. see the same Ezech. 18. 20. Ob. God threateneth Exod. 20. to visit the sins of the fathers upon the August. in Deut. qu. 42. children. Sol. This is to be understood onely of such as hate him, as their fathers did, or of children yet unborn, when their fathers sinned, or of the guilt, that cometh by Adams sin to all his posterity, unless they be renewed by grace, for such, although they suffer for their fathers sins temporally, yet they shall not eternally. But why then is not the first or second generation name, but onely to the third and fourth generation? Ans. Because three and four makes seven, which is the number of perfection, and therefore an universality is hereby meant, as Amos 2. and 3. by three and four transgressions all transgressions are meant; thus Augustine, and after him Rabanus and Hugo. This is a Law given to Judges, and so is that following, vers. 17. against wresting the judgement of the stranger or fatherless, or taking the widows raiment to pledge; for the Synedrion, saith Maimony, cannot sand to take a pledge of her, whether she be poor Maimony of Lender and Borrower. c. 3. or rich, and if it be taken, it must by force be taken and restored again. For these words, [ thou shalt not wrest the judgement of the stranger or fatherless] Heb. it is, stranger, fatherless, but or is to be supplied, as also it is in the Sept. where to these two, the widow is added, and Deut. 27. 19. they are all three name, showing that the widow is to be understood; see the like defective passages, 2▪ King. 9. 32. 1 Sam. 20. 12. Esay 38. 14. Against perverting the judgement of any, see Exod. 23. 2. Deut. 16. 19. of the judgement of the poor, Exod. 23. 6. but here of the judgement of the fatherless and stranger in special. God taketh the part of those that are most helpless in special, and therefore to wrong such is the greater sin. Maimony maketh it a transgressing against two prohibitions, to wrong a stranger; and against three, to wrong the fatherless. The 32 Law, vers. 19. When thou reapest thy harvest in the field, and hast forgotten a sheaf in the field, thou shalt not return to take it, &c.] A corner of of the field and gleanings were appointed to be left for the poor, Levit. 19. Ver. 19, 20, 21, 22. Maimony. 9. but here the forgotten sheaf also, that is, say the Hebrews, one sheaf or two being left so far off through forgetfulness, that he cannot stretch out his hand to take them, but if three be left or more, they are not counted, as the forgotten sheaf, and the like they say of olive trees, or other fruit trees, in time of gathering, if one or two be left through forgetfulness, they must not come again to gather them, intimated, vers. 20. thou shalt not go over the boughs after thee, and likewise touching the vine, vers. 21. thou shalt not gather the single grapes after thee; but of the single grapes, see Levit. 19. 10. CHAP. XXV. THe 33. Law, vers. 1, 2, 3. If there be a controversy between men, and they come near to judgement, they shall justify the just, &c. And if the wicked be worthy to be beaten, &c. forty stripes he may give him, &c.] This law Vers. 1, 2, 3. concerned every court of Justice, both the great one of 71. that of 23, and that of three men; for although these last might put none to death, yet they might adjudge offenders to be beaten. To justify the just, as Chytaeus noteth, is contrary to condemn the wicked, which followeth, and Chytraeus. therefore, as that is to pronounce him guilty, that he may be punished, so this is to pronounce, or declare him to be innocent; and thus justifying is often spoken of by the Apostle Paul, and James, Gods acquitting of one of sin being meant, or his being declared to be just through his grace, no sin being imputed unto him. For beating the guilty, the Hebrewes set down many rules to determine, who is worthy of beating, and who not; for, worthy to be beaten, Hebr. is, a son of beating: so he that is worthy of hell, is called the son of hell, Matth. 23. 15. he that is worthy of death, the son of death, 1 Sam. 20. 31. he that is worthy of peace, the son of peace, luke. 10. 6. Matth. 10. 18. The first rule is, Whoso transgresseth against a prohibition, the contrary to which he ought to do, and being admonished thereof transgresseth again, he is to be beaten therefore. 2. He that transgresseth in a thing threatened with cutting off, but is not punishable with death by the Judges; as by eating fat or blood, &c. But if it be punishable by death, he is not to be beaten, but to be slain. 3. He that transgresseth a prohibition in act, but if in word only, he is not to be beaten, as if he goeth about, as a tale-bearer, &c. 4. He that transgresseth in a thing to be satisfied for, is not to to be beaten. 5. Neither for doing against a particular duty implyed in a general, unless it be in some place expressed, and that is, when divers things are together forbidden, but these words, thou shalt not, are not repeated to each one of them. And they number the prohibitions of acts, for not cutting off, nor death is due, but beating to be 168. those for which cutting off is due, 21. those for which Maimony in Sanedrin, c. 18. death by the hand of God, 18. altogether 207. which are to be chastised with beating. For the manner of beating, it was with a scourge made of a bull hid, upon the bare skin, the offender being fast tied down, that he might stand leaning, and with this scourge the executioner laid on with all his might, and three Judges standing by, one red all the while, Deut. 28. 58, &c. the second bad every time smite, and the third counted the number of stripes given: whereas 40 stripes are the stint for the greatest offender, they gave none so many by one, that they might show some mercy; whereupon St. Paul saith, that five times he received 40 stripes save one. 2 Cor. 11. And hence we may gather, both what grievous things he suffered, and how he for pieties sake was counted amongst the vilest offenders, in that every time still he had the greatest punishment of beating inflicted upon him: for of putting to death the Jews then had no power permitted them by the Romans; so Chytraeus. Now although the greatest number was Chytraus. but 40, every one had not so many stripes given him, but some 9. some 12, more or fewer; and he that was judged to have 40 stripes, if the Judges whilst he was under correction saw, that his strength was not sufficient to bear so many, he had fewer; and likewise if being judged to have 12. he was not able to bear them, some were remitted: but if he were as strong as samson, and had been judged to bear but 12. the number might not be increased. Lastly, he that was worthy of cutting off, and so was beaten, if he offended the second time, he was the second time beaten; if the third, he was put into little ease, and fed with bread and water, till his guts shrunk, and then with barley, till his belly burst, so Maimony, who also Maimony in Sanedrin, c. 17. saith, that no man was beaten, but upon due proof by witnesses. And touching the number of 40 saving one before spoken of, it is to be understood, that they took the commandement, by a number, forty stripes he may Talmud Babyl. give him; as if it had been said, by the next number to 40. that is, 39. but this is both a strange construction and confoundeth the verses, which are to be distinguished. For counting the number of stripes, that was done by reckoning three to every stroke, because the strings of the whip were three, so that 13 made 39. and if they should have given one more, it would Maimonie in Sanedrin, c. 17. have made 42, according to this account, wherefore they must needs come one under 40, or else exceed the number prescribed; thus Maimony, who also saith, that if any man dyed under the scourge, the beater was guiltless, but if he received but one stripe more, and so dyed, he was to be banished. The number of 40 stripes must not be exceeded, saith Moses, lest thy brother should seem vile unto thee; so that the sin, and not the person sinning, is to be hated. Hereupon Maimony saith, when a man hath been beaten, he is to return to his dignity, which he had before, all but one of the Synedrion, who returneth not. Thou shalt not muzzle the ox that treadeth out the corn.] This is the 34 law, Vers. 14. and is placed next to that against inhumanity towards men, to show, that even to the beast that must be done, which is just and equal. By ox, the Hebrews understand also the ass or any other beast labouring about that which is food growing out of the ground, the ox being name for an instance, and they say, that the beast must be permitted to eat not only of the corn which he is treading out, but also of it growing, and of the burden which he carrieth, &c. and by muzzeling, they understand also restraining him any way from feeding, by terrifying him with the voice, giving him no water, or placing a bullocks calf so, as that by the blaring thereof to Maimony of hired things, c. 13. her she is hindered from feeding, or the like, and whoso did thus, if it were to an hired beast, transgressed, and if he muzzeled it, was to be beaten, and to pay to the owner four cabs for a bullock, and three for an ass. For the treading out of the corn, it is to be understood, that this was one way of threshing used amongst the Hebrews, see Hos. 10. 11. another was with a cart wheel, Esay 28. 27, 28. where also beating with a staff, or a rod, and treading with horses is spoken of. This law bound not other peoples, but the Hebrews only, as they teach, for if an Hebrew worketh the beast of an heathen in his corn, he must not muzzle him, but if an heathen worketh the beast of an Hebrew, he may muzzle, so Maimony. The mystery of this is shewed by the Apostle, the Minister of the Gospel The Mystery. 1 Cor. 9. 9. 1 Tim. 5. must not have his means of maintenance kept from him, but live of his labour in preaching, that he may be free to study, pray and preach; and Chytraeus extendeth it further, even to all that teach the liberal arts, they Chytraeus. must have maintenance allowed them therefore. The 35 Law is, that a brother should take a brothers wife, he being dead without issue, and in case that he refused, she must pluck off his show before the Elders, and spit in his face, thus putting him to ignominy in Vers. 5, 6, 7, 8, 9, 10. Israel. To take a brothers wife is forbidden, Levit. 18. 16. but in this case that law holdeth not; for now it is not onely not unlawful, but an inhuman and most unkind part not to take her. This was practised long before, as we may see in the two sons of Judah, Er and Onan, and the end Gen. 38. 7. of it may be partly for the comfort of the widow in this desolate estate, and partly that families might be upheld and not extinguished in Israel, being types of a better inheritance to come. When brethren dwell together,] This seemeth to imply a single estate in the survivors living either in their fathers house together, or in their brothers so dying. If one of them, that is, the first, as the word is often used, that is, the eldest die, &c. but the Hebrews understand it of any of these Maimony of taking the brothers wife, c. 1. brethren which are by the fathers side, but not by the mothers, because he is not in this case, or for inheriting counted a brother, that is only by the mothers side. And they say, the brother, that must take his brothers wife, is the eldest living, and together with her he is to have his brothers inheritance; if the eldest living be out of the country, the next must take her, having first stayed 90 dayes to see whether she be with child by the dead brother, for none might mary after their husbands decease in a shorter time. If she proved with child, he must tarry till the birth thereof, and if it were still born, he must take her, as if she had had no child by his brother; but if it were born alive, he was free from marrying her. For these words, having no child Hebr. it is, having no son; but the meaning is, without issue, son or daughter, and thus the Sept render it, having noseed, and so it is alleged Mat. 22. 24. and Luk. 20. 28. and thus Maimony expoundeth it, having no son or sons seed, or daughter, or daughters seed, and that either by his wife or by another woman, for if he hath a bastard, this law holdeth not, unless it be by a bond-woman, or an heathen woman, for if the seed Exod. 21. 4. Deut. 7. 4. coming by such are servants and infidels. For the ceremony to be used of putting off his his show before the elders, and spitting, it was thus, a new show of leather with an heel was brought into the court, which he having put upon his right foot and tied, she unloosed, plucked off and cast it upon the ground, and the standing up spat before him in the sight of the Judges, using the words set down, vers. 9. and all that sate in the court answered her three times, be that had his show pulled off: for these words, spit in his face, may also be rendered, before his face; and thus the phrase is used, Deut. 4. 37. and c. 11. 25. the putting off of the show was done in sign of giving over his right to her; as Ruth 4. 7. it is said to have been done for a testimony in Israel of a mans giving over his right in any possession: and sometime it was, as spitting, a sign of ignominy, as Esay 20. 2, 4. and thus it was done in this case, this refusal in the brother was a slain to him and his family after him. After all this done, the Judges gave her a testimonial of what had passed, subscribed with their names, and then she was free to be married to any other man. And it is to be noted, that a kinsman amongst the Hebrews was a brother, as appeareth in the case of Boaz taking Ruth, his kinsmans wife. For the heathen, although they be proselytes, saith Maimony, this law holdeth not, so that it is altogether unlawful for a brother in any case to take his brothers wife. If the woman refused to have her husbands brother, here is nothing set down that should be done to her, but the Hebrews say, she was judged rebellious against her husband, and so was put away without a dowry, yea although she would have one of is brethren, if she refused the eldest. For the talk which the Elders had with the brother, refusing to take his brothers wife, they say that they persuaded him, if she were fit for him to take her, but if not, as if she were old and he young, or contrariwise, to let his show be pulled off. In that the first son born to a brother taking her brothers wife was counted his dead brothers; we may gather how some that have had no children, are yet said to have begotten such or such a son, and so how the husband of the Virgin Mary is said by Matthew to be the son of one man, but by Luke of another; all their Progenitors also from Salathiel being divers. So Rabanus upon this Law, that a brother should take his brothers wife, he dying without issue, some have been allowed amongst Christian Kings so to do; As Henry the Eight King of England took Katharine the wife of Arthur his brother, being allowed by Julius the Second, and concluded after much disputation to be lawful by many learned Divines, and when he was after many yeares again divorced; the former marriage was ratified by Clement the Eight, and that divorcement condemned. Amongst the Romans, Crassus married his brothers wife, but he was an infidel. Chytraeus disputing upon this useth divers arguments to prove it unlawful, Chytraeus. especially if the dead brother had issue, the principal of which is because it is forbidden, Levit. 18. 16,& 20. 21. where it is pronounced to be a wickedness, and they that mary so are threatened, that they shall die childless; and it is said, that the heathen did after all these abominations, intimating that even they, to whom the judicial laws of Moses were not given, did abominably when they made such marriages, and incurred the wrath of God: whereas a case is put here, that may seem to be an exception for all: He answereth it was singularly for the Hebrewes, not for other people, as they were singularly allowed to rob the Egyptians, wherein others may not follow them. In all which he saith well, for the reason of this Law alleged is, that his brother might have a name raised up unto him in Israel, wherein many things were appointed to be done contrary to the general laws for a mystery, not that other people and Nations might do the like; and what the mystery of this was shall be shewed by and by. But whereas coming to speak of the marrying of the brothers wife, in case that he died childless, he saith, that in such a case a divorce ought not to be made, because it may be excused by this Law of Moses and tolerated, he frustrateth all his own argumentation, which if it be to prove onely that a man may not mary his brothers wife that had issue; he doth but beat the air, and labour about that which is not amongst Christians oppugned. For Johns denouncing to Herod, that is, was unlawful Marc. 6. 18. for him to have his brothers wife, stoppeth all mouths at once for the general to say nothing, that to argue about that belongeth not to this place, but to Levit. 18. 16. As the Law of God, so the Canons of councils and imperial constitutions do absolutely condemn all such marriages in council. Aurel. Can. 22. any case amongst Christians, as council. Aurelianense, neither let thy brother surviving go up into the dead brothers bed, nor let a man take the sister of his wife departed, and who so doth thus, let him be accursed, and in the same council 32. qu. 7. two Canons more of other ancient counsels are alleged to the same effect. For the imperial Law, c. de incestis& inutil. Fratris uxorem ducendi licentiam penitus submovemus. nuptiis; we do altogether take away the liberty of marrying the brothers wife; and again, whereas some amongst the Egyptians have married their dead brothers wives, holding them to be Virgins, if they had no issue, and so that there was no marriage past indeed, we determine, that such contracts and contract-makers be subject to the tenor of the old laws. Whereas it is said, That his name be not put out in Israel; It is to be understood, saith Hugo, that the seed coming by a brother did not bear the Hugo Cardinalis. name of the dead brother, but onely was called his son, and thus his name continued in Israel. So Joseph the husband of the Virgin Mary, is said by one Evangelist to August. qu. 46. in Deut. be the son of Heli, by another the son of Jacob, because jacob begot him of his brother Heli his wife, he being dead without issue. For the Mystery, Augustine and Gregory say, that the dead brother is Christ Iesus, August. lib. 32. contra Faustum. The Mystery. who died, before that he had fulfilled the number of his Elect, the brother raising up seed unto him is every Preacher, whose endeavour it ought continually to be to beget children unto him, and these are to be called not after their own, but his name: if any neglect thus to do, he is basely to be 1 Cor. 3. Eph. 6. accounted of in the Church, his shoe is pulled off, because he is not shod with the preparation of the Gospel of peace, and the Church spiteth in his face, when she objecteth to him his abuse of his gifts, and censureth him as unworthy of them. The 36. Law, vers. 11. 12. When two men strive together, and the wife of the one in rescue of her husband taketh hold of the other by his secrets, her hand must be cut off therefore. This saith Maimony, is to be understood Ver. 11, 12. Maimony in Chobel, cap. 1. Hugo carded. of her doing so purposely, not by chance, it is a punishment for her immodesty; whereas this Law may seem to contradict that, Levit. 24. of punishing with the like. It is to be understood, saith Hugo, in case that the offender cannot be punished in the like, the punishment must be inflicted in another kind, and here because the hand is the instrument of sinning, it must be cut off, to show that wherein one sinneth therein he shall be punished. Mystically by the two men striving together, saith Rabanus, we may The mystery. Rabanus. understand a catholic and an heretic, and by the wife one seduced, and by her taking hold of him by his secrets, the heretics shaming of him by laying upon him reproachful imputations, this slander by all means is to be cut off. But Chytraeus understandeth faith and work striving in the court of justification, by the wife hypocrisy and superstition, the wife of Chytraeus. work, the hand whereof layeth hold upon the secrets of faith, when by seeking to establish justification by works, faith whereby children are begotten to God is hindered; this therefore is to be cut off, according to that, If thy right hand offend thee cut it off; and this is by condemning and rejecting utterly such an error. The 37. Law. vers. 13. 14, 15. Against having divers stones or weights and measures, whereof see Levit. 19. 35, 36. Prov. 20. 10. and 20. 23. Ezech. 45. 16. Amos. 8. 5. Mich. 6. 11. They that are deceitful have a greater weight to buy by, and a lesser to sell by, and likewise for measures, Vers. 13, 14, 15. but this is an abomination to the Lord, and nothing is more pernicious in human societies. The Mystery, we must not make the Law of God more strict in our The mystery. Hugo Cardin. teaching, and more remiss in our living, which is taxed; Matth. 23. as a laying of heavy burdens upon others, but not touch them with one of our fingers. The golden reed of the Word, saith Ainsworth, hereupon is the Ainsworth. onely measure to measure the Ordinances of God by. Lastly, they are again put in mind here to destroy Amalek utterly, of Vers. 17, 18, 19. which see before, Exod. 17. 14. and for the mystery. This was the cause, why Saul was so severely punished for not destroying all, 1 Sam. 15. when as so strict a charge was given for this so long before, and in the dayes of Hezekiah, the Simeonites were stirred up to smite the rest of the Amalekites, that had escaped, 1 Chron. 4. 42, 43. See somewhat also touching Amalek, Numb. 24. 20. The cause why God would have Amalek utterly destroyed was, because he cut off the faint and weary of the people of Israel in the wilderness, which was a most inhuman part to cut off those whom he should have relieved and feared not God; when as all people, hearing of the wonders that he had wrought for his people, feared, Exod. 15. 15. But this must be done, till that they had rest from all their enemies round about, because God would not have them overmuch wearied with more warres together. Note that the vilest sinners are not presently cut off, but after a long time, to show Gods patience towards the wicked; therefore let none hope for impunity, because their judgement is deferred. CHAP. XXVI. ANd hitherto of the judicial laws repeated and added from the beginning of Chap. 19. hitherto, which Chytreus distinguisheth into Chytraeus: certain ranks, and referreth them to the six latter Commandements in order. 1. Those chap. 19. 20, 21, and 22. unto vers. 13. to come. 6. 2. Those, chap. 22. from vers. 13. chap. 23. and 24. to vers. 6. to come. 7. 3. from chap. 24. vers. 6. &c. to commandment 8. &c. but the Reader may see, that this reference in most of them holdeth not, for here is no such order followed, but onely in some particulars. That which is here added at the end of the laws both ceremonial and judicial, is a form of prayer and confession to be used, when they brought their first fruits, and had distributed the tithes of the third year, according to the partition made, ch. 12. 1. And first touching their fruits. Vers. 1. And it shall be, when thou comest into the land, which the Lord giveth thee, &c. Thou shalt take of the first of all the fruit of the earth, &c. and shalt put Vers. 1. 2, 3, 4. &c it in a basket, and shalt go to the place which the Lord shall choose, &c.] Of the first fruits see before, Numb. 18. 13. By the first are meant the chief and the best; what kinds of fruits these first fruits were, see Exod. 22. 29. and also for the quantity: But for bringing them in a basket, and the form of confession to be used then, because it was not prescribed before; in this repetition it is set down, and to what place they should bring them. The Hebrewes have many rules more about first fruits. 1. They bring not of Maimony in Biccurim, c. 2. the Dates that grow on mountains, or of other fruits that grow in valleys, but contrariwise, because Dates growing in valleys are best, and other fruits that grow on mountains best. 2. They bring no liquours, but of Olives and grapes onely. 3. None that grow out of the land, but in the land onely. 4. By the word rendered basket, they understand any vessel, wherein the first fruits must be brought; either of mettall, osier, or rushes; and if they were brought in a vessel of mettall, the Priest must restore the vessel again, but if of osier, &c. 5. The divers fruits must be brought in divers vessels, or if all in one, there must be a cloth or somewhat laid between, that one grain or fruit might not be mingled with another. 6. The first fruits were brought together at the feast of Pentecost, not at any other time. 7. They were brought with great solemnity, an whole county first meeting at the chief city thereof, where they lodged in the streets all night for fear of any pollution, and in the morning the governor of the City called unto them, saying, Let us go up to Sion, the city of the Lord our God; then a Bull was lead before them with a garland of Olive branches upon his head, and his horns covered with gold, and one piped all the way with a pipe, till they came near to jerusalem, and they went singing, Ps. 122. then messengers were sent to the city to tell of their coming, and the Captains and Governours came out to meet them, and when they were come within jerusalem gates, they sang, Our feet have stood in thy gates, O jerusalem, Psalm. 122. then all the chief Artificers met them, and said, welcome brethren, the men of such a place. Then they proceeded through the midst of the City, their piper playing before them upon his pipe, till they came to the mountain of the house of God, and there they took every man his basket upon his shoulder, saying, hallelujah, praise God in this Sancturie &c. Psalm. 150. Thus thhey came to the Court, and then the Levites sang, Psalm. 30, to this it seemeth to be alluded, Es. 30. 29. 8. Each one bringeth his own basket to the Priest, their servants or others may bring them for them, till they come to the mountain of Gods house, but then every one must take his own upon his arm and carry it, yea though he be a King; and when he cometh at the courtyard he maketh his profession, every one severally, I profess this day to the Lord thy God, and so he let down the basket, and the Priest put his hand under it and waved it, and he said, A Syrian ready to perish, &c. then leaving his basket by the Altar at the south-west horn he bowed himself and went out. 9. If a man bringeth more baskets, he doth not every time make this profession, but once onely. 10. If his fruit be lost, which were the first, and he bringeth other in stead thereof, he maketh not this profession, &c. for the mentioning of these may suffice to give some light into this whole passage, unto verse 11. Hugo Hugo carded. saith, that the first fruits here spoken of were not the same with those, Exod. 22. 29. and Numb. 18. 13. but other first fruits of a lesser quantity, and this is not improbable, because all their first fruits, if they paid the 60, 50, or 40. part of their increase, could not possibly be brought in a basket. And he maketh a quaere, why first fruits should not now be paid as well as under the Law, alleging the gloss that saith, it is an impious thing, that they, which enter into the Church of God should not offer their first fruits now unto the Priests, seeing God hath given the increase by making his sun to shine, and his rain to fall. But he answereth, as second tithes be not paid, because the Law of paying them is not confirmed under the gospel, so is it with first fruits; and some, he saith, hold, that this coming with the basket of first fruits was to be done but once onely, at their first possessing of that Land; but Josephus saith, it was done once every year. Our first fruits, that we must continually offer, are thanksgivings to God and alms to the poor. To show that the faithful were typified by the basket of first fruits, who are most holy to the Lord, according to the mystery shewed upon Exod. 22. 29. a basket of figs is set before the temple, of the best and first ripe, to set forth the believing Jews, Jer. 24. 1, 2, &c. For these words, vers. 5. a Syrian ready to perish was my father, the Vulg. Vers. 12, 13, 14, 15. Latin hath it, a Syrian persecuted my father, the called. Laban the Syrian sought to destroy my father; the Septuagint my father left Syria. Hebr. An Aramite perishing my father, or was about to destroy my father, or it may be rendered the other way, as in our translation. If so, Jacob is called an Aramite or Syrian, for they are both one, because he dwelled in Aram twenty years with Laban, so the Israelites are said to have come of an Amorite their father, and an Hittite their mother, Ezech. 16. 3. and Jether an Ishmaelite, 1 Chron. 2. 17. is said to be an Israelite, 2 Sam. 17. 25. But I prefer the other reading, because the scope of this confession was to show the great dangers, which they had through Gods singular mercy escaped, both in Syria and Egypt, that they might be more affencted, and the more willingly come thus once a year, and bring their cost to the Lord. Whereas vers. 11. it is said, thou shalt rejoice in every good thing, which the Vers. 11. Lord giveth thee, and thy house, the Levite, the fatherless, &c.] it is not to be understood, that they should make merry with their first fruits, which they brought, for those were left with the Priests, and were theirs, Numb. 18. but with other free gifts which they should bring at the feast of Pentecost, as is expressed, Deut. 16. 10, 11. Maimony saith, that none returned the same day, but stayed at Jerusalem all night and feasted, and then returned in the morning following, applying for this purpose, that which is said touching their return after the Passeover, Deut. 16. 7. and thou shalt return in the morning, &c. Now concerning their tithes it lolloweth thus, vers. 12, 13, 14. When Vers. 12, 13, 14, 15. thou hast made an end of tithing all the tithes of thine increase, the third year, which is the year of tithing and hast given it to the Levite, the stranger, &c.] Of the tithe of the third year, see before, Chap. 14. 28. and of yearly, tithe vers. 22. This confession, or profession, the Hebrews say, the was made last good day of the Passeover every fourth year, for by that time, they had time to bring forth the tithes of their fruits gathered and laid up at the end of the year before, viz. in September. This profession I have brought forth the Vers. 13. hallowed things out of mine house] is not to be understood onely of the third years tithe, but of the first also, which was due to the Levites every year, and of the first fruits, which were the Priests, and of all other holy things. And accordingly, saith Maimony, the evening before the day of making this profession every one, if any of the heave-offering remained still with him, he gave it to the Priests, if any of the first tithes, to the Levites, if any of the second, to the poor. If there remained any of Maimony in Maaser sheni, cap. 11. the second tithe of confession, any fruits of the fourth year, or their redemption money, they cast them into the sea, or burnt them. Lastly, if any of the first fruits, which he was to feast withal, remained, he put them away in like manner, and then and not otherwise might come and make this profession. Moreover in these words, I have brought the hallowed things out of my house, he understandeth the cake which was to be given to the Priests, Numb. 15. 20. in these I have given them the Levite, he understandeth both the first tithe for the Levites, and the heave-offering for the Priests, and lastly, to the stranger, the fatherless, &c. the second tithes of the third year, the gleanings, and the corner of the field, and forgotten sheaf belonging to the poor. In saying, I have done according to all thy commandments: he saith, not onely the thing commanded is meant, but the order of doing, as in paying the first tithe before the second, and the paying of hallowed things truly, not an old for a new, or a bad for a good. By all his commandments; understand the charges given about these things for otherwise there is no man, that can say, he hath done according to all Gods Commandments, Psal. 19. 12. Eccles. 7. 20. This was to be spoken saith Hugo, not by way of boasting, but to show, that he was not ungrateful Hugo Cardin. unto God for his benefits. And for these titles of the third year he saith, that the Jews paid every third year three sorts of tithes, one to the Levites, another to the poor, and the third they feasted withal before the Lord, at such times as they went up to the solemn Assemblies three times in the year. But these two last were rather one and the same sort haply divided into two, for these two uses. I have not eaten thereof in my mourning] By mourning here understand Vers. 14. mourning for the dead, and to eat in his mourning is to spend of the tithes, which should be brought up to Jerusalem to make merry withal before the Lord, at the funerals of parents or other friends. For the manner hath always Ezech. 24. 17. Jer. 16. 7. been at the times of funerals to make feasts, but to do this in any part out of their tithes was impious, and yet through covetousness some would do so. Moreover the bread eaten in mourning is unclean, Hos. 9. 4. they that mourn for the dead are said to defile themselves for the dead, Levit. 21. and therefore the tithes, that were holy things must by no means be thus polluted. Other expositions Hugo also hath, as I have not eaten thereof in my mourning, that is, as grieved at the charge 3 Esdrae ult. or, alone, not communicating part to others, Job 31. or with sinners, or lastly by rapine and violence, having gotten it, but I rest in the first. I have not taken ought thereof for any unclean use, or in uncleanness] The Sept. for the unclean, that is, to give it to any unclean person to eat thereof. The Hebrews understand it of eating thereof in any other uncleanness besides that by the dead, and the uncircumcised are as the unclean. Nor have give ought thereof for the dead,] That is, as Maimony hath it, to buy coffins or shrouds for the dead, or to other mourners. Hebr. nor have given ought thereof to the dead, by Ainsworth expounded, to idols, because Ainsworth. sacrifices done to idols are sacrifices of the dead, Psal. 106. 28. But I see no reason here to go from the proper signification of the word dead. The meaning seemeth rather to be, as Calvin hath it, because the Calvin. burying of the dead was a work of piety, in which regard there might be some colour to dispend some of their holy things about this, every man must therefore profess, that he had not done thus with any of his hallowed goods; and who so did thus might be said to give it to the dead, because it was spent about them. But whereas these words before going, I have not eaten thereof in my mourning, are expounded by him in my greatest streights, or necessity, whereby men are tempted to steal, for in want a man is in his mourning, I cannot assent, because, because this is not called a mourning by the law, but for friends departed, and yet he saith, this is commonly followed. And these words, I have not taken ought thereof in uncleanness, or for any unclean use, he expoundeth adverbially, I have not taken it impurely: for the mis-spending of any of the holy things any way, is to the defiling of him that doth it. But because the law forbiddeth to eat of hallowed things in uncleanness, I rather take this to be meant accordingly. Others, he saith, render the words thus, I have not lost or marred any thing by uncleanness, but this seemeth too strict, forsomuch as many uncleannesses were accidental, and happened sometimes to holy things against the owners will. Lastly, every man, when he had made profession of his innocency, concluded with a prayer for a blessing upon Israel, and their land, thus referring themselves to Gods judgement to be approved before him, with whom there is no dissembling, and who will not bless such as dissemble Jam. 1. 25: innocency, but such as do according to all his ordinances indeed. There was no vain glory then in this profession, but forsomuch as it was to be made before God, who knoweth all secrets, it served to stir up every one to be the more careful to flee all sacrilege, whereby not man, but God is wronged and robbed, Mal. 3. 8. Vers. 16. This day the Lord thy God hath commanded thee to do these statutes and judgements, &c.] From hence to the end of the Chapter is the conclusion of all this tract begun Chap. 4. For as it was begun with exhortations and arguments to persuade to the obedience of Gods holy laws, so after the recital of all these laws both moral, ceremonial, and judicial, it is concluded. And to express all these, three words are used, statutes for ordinances about ceremonies in the worship of God; commandements, for the moral laws; and judgments, for judicial laws. Vers. 18. The Arguments used are first from their avouching God to be their God, and to walk in his ways, and this was when they made this covenant, Exod. 19. and ch. 24. and Deut. 5. 27. Secondly, from Gods avouching them to be his people peculiarly, which he did by making them famous Vers. 19. through the great miracles wrought for them, whereby they came to have a name and to be praised in other countries round about them, and in all this the only end was, that they should be holy and obedient to his laws, as Rom. 6. 22. CHAP. XXVII. ANd hitherto of the Exhortations made by Moses himself alone. Now follow those, which he together with the Elders made unto them, Chap. 27.& 28. 29. 30. And Moses with the elders of Israel commanded the people, saying, Keep all Vers. 1. these Commandements which I command you this day, &c.] And in these four Chapters there are four distinct things: first, Chap. 27. the Commandements and laws of the Lord are appointed to be written upon stones, and curses to be pronounced against transgressors. Secondly, Chap. 28. that it may appear, that the cursings and blessings pronounced by Gods appointment are not vain, it is shewed how greatly they shall be blessed, that keep Gods Commandements, and how greatly the transgressors shall be accursed. Thirdly, Chap. 29. certain favours of God past towards them are commemorated, and they are warned not to slight Gods threatenings against sin. Fourthly, Chap. 30. upon their repentance and returning to God again they are comforted. Touching the first, when they should be come over Jordan, they must set up great stones and plaster them with plaster, and writ upon them all the words of the law, &c. Whereas it is said, on the day that thou passest over Vers. 2, 3. Jordan, thou shalt set up, &c. this is not to be understood of that very day, but more largely of that time: for these stones were not set up, nor this altar built, nor the words of the law written upon the stones, till Josh. 8. 30. whereas they passed over Jordan, Josh. 4. except the stones be those 12 name, Jos. 4. where the two mounts stood, mount Ebal and Gerizim, see before, Chap. 11. 30. and how they proceeded in blessing and cursing. Thus Exod. 24. 4. twelve pillars were set up according to the number of the 12 Tribes, but here stones or pillars are likewise appointed to be set up and plastered with plaster, but the number is not expressed, yet from thence, and Josh. 4. where 12 stones are set up for a remembrance of their passing over Jordan, it may be gathered, that these were twelve also, and they must needs be so many, because upon them being plastered for the purpose, and so made white and smooth, all the words of the law must be written, which could not be, but in a very large room. Hugo Cardin. saith, that some hold the 12 stones set up Josh. 4. to have been the stones meant here, which is not improbable, if we consider that Josh. 8. no mention is made of other stones set up. Some by all these words, understand only the ten Commandements, or the words of this Chapter; some, all the laws hitherto recited in Deuteronomy; and some, all the five Books of Moses, which is most improbable, because they could not contain so much, thus Ainsworth. But I rather assent to Hugo, who is for Ainsworth. Hugo Cardin. all the Laws set forth in Deuteronomy; for if the sum of all only, viz. the ten Commandements had been written, they would not have supplied so much room. That of Calvin saying, that God would have his laws written, Calvin. where every one might see them at the very entrance of Canaan, to intimate, that all, who came in thither might be the more excited, by seeing them, to obedience, implieth, that the stones upon which they were written, were those twelve, Josh. 4. The writing of them upon the posts of their houses, served to put them in mind, saith he, that their houses were sanctuaries, and this writing of them at the entrance of the land, that the whole land was holy, that they might not defile it by sinning. And these words must be written very plainly, so Habac. 2. 2. that every Vers. 8. one passing by might easily red them. Here also must be an altar built of unhewen stones, vers. 5, 6, 7. the Altar represented God, as the 12 stones, the 12 Tribes making a covenant with him, so Exod. 24. 4. there was an altar and 12 pillars; why the altar must be made of unhewen stones, see before Exod. 20. 25. and the perfection of Christ is set forth hereby, who though before men he was rugged and unseemly, as a rough ston, yet before God he was most precious; for he is both called a ston cut out without hands, Dan. 2. 34. and said to be without form or beauty, Esay 53. By writing the law in stones, the writing of the Law in the hearts of the The Mystery. 1 Pet. 2. 5. Rabanus. faithful by the Spirit was set forth, saith Rabanus: for the faithful are living stones, and the law written in them is Deuteronomy, the second law given by Christ, which is the precepts of the Gospel, &c. These shall stand upon Mount Gerizim to bless, Simeon and Levi, Judah, Vers. 12. Issachar, Joseph and Benjamin.] These were all sons of the free women, Jacobs wives, but the other six set to curse were 4 of them sons of the bondwomen, and Reuben, that was infamous for going up to his fathers bed with them, and Zabulun the last of Leahs sons, to show, saith Hugo, both Hugo carded. in what account they are, that are lawfully begotten in marriage, and how basely others are esteemed of, and also what a base thing it is to curse, but to bless honourable, seeing the most honourable of the Tribes were appointed to bless, but the basest to curse. Rom. 12. 14. Ainsworth noteth, that Ebal, where they stood that said Amen to the cursing, was northward, but Gerizim southward, which was counted the Ainsworth. right side; and so our Lord may seem to have alluded to this, when he shewed, that to those on the right hand it should be said at the last day, come ye blessed, &c. Again, because in speaking of the blessing he saith, these shall stand to bless the people, but of the curse, these shall stand to curse, Matth. 25. this word, the people being left out, he noteth, that God doth, as it were, unwillingly curse any. Lastly, because howsoever blessing as well as cursing is mentioned, yet when a form cometh to be prescribed, none is set down for blessing, but only for cursing; the mystery of this was to show, that the law leaveth all men under the curse, and blesseth none; this being the part of another, that was to come, even Christ Jesus, Joh. 1. 17. Act. 3. 26. Gal. 3. 10. Calvin saith, that hereby was intimated their unworthiness of blessings, for which they were passed over in silence. And the Levites shall speak and say with a loud voice to all the men of Israel, Vers. 14. Talmud Babyl. in Sotah, c. 7. &c.] The manner, saith the Talmud Babyl. was this, the ark, the priests about the ark, and the Levites about them stood in the midst, and the Tribes on either side upon the Mountains, and the strangers, then the Levites red the blessings turning their faces to mount Gerizim, and saying, Blessed be he that maketh no graved image, &c. and all the people as well on the one side, as on the other said Amen; then turning them to mount Ebal, the like was done for cursing and then they went and brought stones and made an Altar. But Josh. 8. 30. the altar was made first, and then the blessings and cursings pronounced. Touching the first table of the law, idolatry only is mentioned, and cursed, but hereby all the sins against any of the laws of that table are to be understood also. Calvin. and putteth it in a secret place] Hereby not only open idolaters but secret and in heart are taxed, see Ezech. 8. 12. Psal. 44. 20. To say Amen to Vers. 15. Maimony of blessings, c. 1. the cursing was as cursing, and likewise to the blessing, so that the wicked cursed themselves, when they thus answered; and this cursing being according to Gods ordinance, was no verbal, but real. Rabanus by the maker Rabanus. of the graved image, understandeth not only Idolaters, but heretics, which are as the craftsmen, and charmers. The Levites being appointed to speak with a loud voice, intimateth both that the Ministers of Gods Word ought both to bless and to curse, and not to be remiss, but earnest in propounding the curses of the wicked. Mystically also he saith, that the six Tribes set to bless on mount Gerizim, figure out such, as for the love of virtue seek salvation, and those on The Mystery. mount Ebal set to curse, such as are carried only with the fear of punishment. Against making images, see before, Exod. 20. 23. Cursed be he, that setteth light by his father and mother.] The Sept. and Vers. 16. vulg. latin, that honoureth not father and mother; and the word {αβγδ} here used is opposed to honouring; this concerneth the fifth Commandement, being the first of the second Table, see also Levit. 20. 9. against cursing father and mother. Cursed be he that removeth his neighbours land mark.] See for this, Deut. Vers. 17. 19 14. Prov. 22. Cursed be he that maketh the blind to wander out of the way,] See Levit. 19. Vers. 18. 14. for they that see ought to be eyes to the blind, Job 29. 15. Cursed be he that perverteth the judgement, &c.] Against this, see Deut. 24. Vers. 19. 17.& Levit. 19. 15. Cursed be he that lieth with his fathers wife.] This and other fleshly Vers. 20, 21, 22, 23. uncleannesses are forbidden, Levit. 18.& Levit. 4. 20. this sin, and that of lying with a beast were death, Lev. 20. and so was lying with a sister, Lev. 20. 17. and of lying with the mother-in law, see Levit. 20. 14. for by a mother in law here, the wives mother is meant. Mystically, saith Hugo, he lieth with a beast, that is carried away The Mystery. Hugo Cardin. with fleshly pleasures; and he lieth with his sister, which is the wisdom of the flesh, that is delighted in the exquisite variety of meats and drinks, and the father of this sister is the world; and the mother, concupiscence. Cursed is he that smiteth his neighbour secretly,] It is strange, saith Rabanus, Vers. 24. Rabanus. that only he who smiteth secretly should be accursed, and not every one that smiteth and killeth his neighbour: but by smiting secretly we may understand hating in the heart, Lev. 19. 17. this is murder, 1 Joh. 3. 12. and therefore under this the actual murderer is much more accursed. Smiting is noted by Ainsworth to be taken diversely, sometime for killing, as Deut. 1. 4: Ainsworth. ch. 13. 15. sometime for wounding, Zach. 13. 6. or chastising, Deut. 28. 27. or for smiting with the fist, Esay 58. 4. or with the tongue, Jer. 18. 18. But by smiting here Calvin best understandeth killing in secret, which is not so Calvin. readily vindicated by the Magistrate, because it is kept from his knowledge. And it is to be noted, to satisfy such, as inquire, why no more sorts of wickednesses are accursed, as sinful swearing, blasphemy, &c. that onely such sins are mentioned here, as are done in secret, and so escape often times the censure of the Judges, for such is lying with a beast, with a fathers wife, &c. but who so transgresseth in any thing is also accursed, vers. 26. Cursed be he, that taketh a reward to slay the innocent.] Against taking Vers. 25. bribes in Judges, see Deut. 16. 19. It is complained of in these terms, Ezech. 22. 12. Hebr. it is, to smite the soul of innocent blood. Such Princes are complained of, Esay 1. 15. as having their hands full of blood, and this is not only by condemning to death unjustly, but to the wronging of the poor in that, whereby the life is sustained. He also, that for hire killeth another, is hereby accursed. Cursed be he that confirmeth not all the words of this Law to do them.] Every Vers. 26. transgressor in any thing against the laws of God is hereby accursed, and not only he, that transgresseth in the premises. And hereby all men, yea even the Law-giver himself, as Rabanus noteth, become guilty, seeing Rabanus. Eccl. 7. 20. there is no man that liveth and sinneth not. Wherefore the law leaving all men under the curse, forceth all to flee to Christ for a blessing, who to deliver us from the curse, was made a curse for us, Gal. 3. 13. so that the Law is rightly said to be a School-master to bring us unto Christ. To confirm Gal. 3. 20. the words of the law, is to continue in obedience to it always, as it is expounded Gal. 3. 10. and as the next words here, to do them, added for Ezech. 18. 24. explanation, do declare. Wherefore it is said, that a righteous man turning from his righteousness shall die. The accursed, as Chytreus noteth, is set forth by divers words amongst Chytraeus. the Greeks, which are very significant. 1. {αβγδ}, as here and Gal. 3. Accursed, what execrated, and subject to horrible punishments and death from Gods hand. 2. {αβγδ} from {αβγδ} to set up, because the excommunicated and accursed, 1 Cor. 16. are set up upon the doors of Churches publicly. 3. {αβγδ}, of {αβγδ} to take away, as excrements or other filthy things, to show the 1 Cor. 4. baseness of the accursed. 4. {αβγδ} of {αβγδ} to scour and pare away. 5. {αβγδ} abomination. 6. {αβγδ} contaminated, and contaminating others. luke. 16. 7. {αβγδ} not to be touched for filthiness. 8 {αβγδ} one for whom prayers are to be made. 9. {αβγδ} a blot of mankind. 10. {αβγδ}, one whose destruction turneth away judgements from the public state. CHAP. XXVIII. THe second particular here followeth, viz. It is shewed, that the blessings and curses pronounced and said Amen to by the people shall not be in vain; for who so keepeth these laws shall be blessed abundantly, but the transgressors accursed in every thing. And first it is shewed how many ways they shall be blessed in obeying, v. 1. 2, 3. &c. to v. 15. and then how many ways accursed in transgressing, v. 15. 16, 17. &c. to the end of the chapter, wherein he proceedeth much like, as Levit. 26. where also the blessings are thus set forth more briefly, and then the curses more largely. Touching the blessings. The Lord thy God will set thee on high above all the Vers. 1. 2. Nations of the earth: And all these blessings shall come on thee, and overtake thee. In speaking of the blessings he setteth them forth. 1. Generally, and then particularly. Generally he saith, they should be the most mighty of all Nations, and most abounding in all worldly blessings, and so be set on high above them. Ainsworth by their being set on high understandeth Ainsworth. heavenly blessings, and dignity, as the heavenly calling of the faithful is said to be an high calling, and herein indeed their greatest dignity stood, Phil. 3. 14. Heb. 3. 1: see Deut. 4. 7, 8. and cap. 26. 19. but because herein they were already exalted above all others, and the highnesse here spoken of was that which should be, if they obeied, it is rather to bee held to be the highnesse, that standeth in being blessed as here followeth, viz. in outward things the establishing in that high calling not being excluded; because v. 9. It is one of the blessings promised: whereas he saith, All these blessings shall overtake thee, he meaneth as Hugo noteth, although they should not seek for them, yet as the shadow followeth the body so they should follow them; as to Hugo carded. them that first seek the kingdom of God and the righteousness thereof, it is said, all other things shall be cast upon them. So that there is nothing Matth. 6. 33. else, which the faithful need to care for but to obey his laws: for then he will care for them to sand them all manner of blessings. Touching the 1 Pet. 5. 7. The blessings. Vers. 3. particulars, the first is upon a mans person, Blessed shalt thou be in the city and in the field; that is, in all places where thou comest, these two being put for all. The second upon his children and possessions, v. 4. 5. Blessed shalt thou be Vers. 4. 5. in the fruit of thy body, and of thy ground and cattle, &c. Blessed in thy basket, and in thy store. The Septuagint hath In thy barns and remainders. The basket was that whereinto they put their fruits, when they had gathered them, Deut. 26. for store, Hebr. is dough-trough; so that by these two all vessels and places where they put their fruits were meant. The third upon his affairs▪ and administrations, v. 6. Blessed shalt thou Vers. 6. be when thou comest in, and when thou goest out, thus the phrase is used, 2 Chr. 1. 10. Act. 1. 29. Gen. 39. 11. Psalm. 104. 23. 2 Sam. 3. 25. Acts 9. 28. The fourth blessing is victory over their enemies, v. 7. The Lord shall Vers. 7. cause thine enemies that rise up against thee to be smitten before thy face, they shall come out against thee one way, and fly before thee seven ways; here seven ways is put for many ways, the meaning is, that they should make a full conquest over them of their prevailings against their enemies, see also Leviticus 26. 7, 8. The Lord shall command a blessing upon thy store house, &c. This is the fifth Vers. 8. blessing upon their corn and fruits, when they had gathered and laid them up, they should be preserved from corruption and fire, and all evil casualties, and the fullness hereof is implied, see Prov. 3. 10. and Levit. 26. 10. And in all that thou settest thine hand unto, &c. this is added for explanation of that v. 6. When thou comest in and goest out. The sixth blessing is in spiritual things, v. 9. He shall establish thee an holy Vers. 9. people unto himself. Thus it is said, John 1. 16. We have received grace for grace; and thus we make our election sure, 2 Pet. 1. 10. And thus saith Calvin, Calvin. he meaneth, that their adoption and sanctification should be established, and this is interlaced amongst many outward blessings, to show that when they were full and wanted nothing, they should not think that their happiness consisted in this, but from hence look higher to grace and the glory to come, of which the outward blessings were figures. The 7 blessing is in making them known to be thus blessed of God amongst other Nations to the striking of a reverence into them towards them. And all the people of the earth shall see, that thou art called by the name of the Vers. 10. Lord, and shall be afraid of thee. That is, they shall see that ye are Gods children and his peculiar whom he standeth for, and therefore he repeateth again, as this spiritual blessing; so the temporals of being plenteous in the fruit of the body, cattle and ground, and of being blessed in all the Vers. 11. works of their hands, v. 12. meaning, that the famed of these blessings upon them should be spread into other Countreyes about for their greater glory. The 8. blessing is, the opening of the treasures of rain upon their land Vers. 12. to make it so fruitful. v, 12. And the Lord shall open his good treasure the heaven, to give rain upon thy land in due season, so Levit. 26. 4. Deut. 11. 14. Not onely the rain, but the snow and the hail and wind, are said to be his treasures, Job 38. 22. Ps. 135. 7. The 9. and last blessing is overabundance, so that they should not onely Vers. 12. have for the supplying of their own necessities, but also to lend the people of other Countries, And thou shalt lend to other Nations, and shalt not borrow. And the Lord shall make thee head, and not the tail, &c. Of which see Vers. 13. before Deut. 15. 6. where lending and having sovereignty are spoken of together, and so they are put together in this place by the Septuagint: Thou shalt lend unto many Nations, and shalt not borrow, and thou shalt rule over many Nations, and they shall not rule over thee, Prov. 22. 7. The borrower is servant to the lender; of this phrase of head and tail, see Esay 9. 14. 15. If these blessings shall seem to have been promised in vain, because the godly enjoy them not, but oftentimes suffer much misery in this world: Calvin answereth well, first that in the time, when these promises were Calvin. made, when the heavenly glory to come was not so plainly discovered; God seldom failed thus to bless his servants, thus both drawing them, and giving them some taste, as it were of the happiness to come, to which they were to be holpen hereby to look up for the greater comfort, whereof these were types and figures. But now under the Gospel; heavenly comforts being more frequent and manifest; the godly suffer most, and are 1 Cor. 15. 19. oft-times most miserable here, the spiritual comforts being sufficient to support them in the midst of all worldly miseries, and the consideration of Rom. 16. our Lord Christ in his sufferings for us to whom we are thus conformed, that we may be conformed to him in glory. 2. None do so perfectly James 4. 2. keep Gods laws, but they sin in many things, and therefore the blessings promised to such as keep all Gods Commandments diligently are due to none, so that it is of grace in Christ, who hath fulfilled the Law for us that we enjoy any blessings temporal or spiritual, and therefore God doth not deal fundamentally with his in promising much and performing little, but is better than his word, in that when we come so much short of our duty, yet he blesseth us with spiritual blessings; joy in the Holy Ghost, and heavenly comfort in believing, which are far more then all worldly blessings. Again, to be deprived of worldly blessings is oft-times a means of more spiritual good, and godliness with contentation is great 1 Tim. 6 6. gain, although we have but food and raiment, yea although we want these, Phil. 4. 11. Touching the curses, they are contrary to the blessings hitherto name, The Curses Vers. 16. 17, 18, 19. as is apparent for the three former, v. 16, 17, 18, 19. but for the rest, that order is not kept, for the next particular curse in shutting up heaven from raining, v. 23. if contrary to the 8. blessing, v. 12. The threatening of cursing, vexation and rebuk in all that they should set their hands unto going before this. v. 20. is an amplification of the third curse in their coming in and going out. For cursing, vexation and rebuk the Septuagint hath penury, Vers. 20. famine and consumption, but the word rendered vexation, implieth not onely famine, but warres also, and other plagues upon the body, Zach. 14. 13. 1 Sam. 14. 20. and 5. 9. Vers. 21. 22. Other curses contrary to the blessings upon their persons and possessions, and to that of victory over their enemies are laid down in brief, but more largely expressed in the words following. The Lord shall make the pestilence to cleave unto thee, &c. and shall smite Vers. 21. 22. thee with a consumption, a fever, an inflammation, and with extreme burning, and with the sword, with blasting and mildew, &c. Touching the pestilence and sword, see Levit. 26. 25. and Amos 4. 10. and these two judgements are mentioned, Exod. 5. 3. of the fever and consumption, Levit. 26. 16. the inflammation and hot burning are symptoms of a fever. Blasting is a dryness as the word signifieth brought upon the corn by the East wind to the exinaniting there of the mildew is by too much moisture making the corn to fade, before it is ripe, see Jer. 30. 6. Amos 4. 9 Hag. 2. 17. Now for the fourth curse, vers. 23. opposed to the 8 blessing, vers. 12. Vers. 23. Vers. 24. The heaven over thee shall be brass and the earth under the iron. And the Lord shall make the rain of thy land powder and dust, &c. Of this, see Levit. 26. 19. and dust was that from which one of the plagues of Egypt came, Exod. 9. 9. powder and dust driven about by the wind are caused by long continued droughts to the great annoyance of men, see the like phrase, Esay 5. 24. and 29. 5. Ezech. 26 10. Nahum 1. 3. luke. 9. 5. The fifth curse is opposed to the 4 blessing, v. 7. The Lord shall cause thee Vers. 25 26. to be smitten before thine enemies, &c. and this is not all, but he addeth, thou shalt be removed into all the kingdoms of the earth; the Septuagint, thou shalt be dispersed, this is spoken of, as in part fulfilled, Jer. 15. 4. and 29. 18. and 34. 17. and 2 Chron. 29. 8. but after their bloody crucifying of our Lord more fully: for ever since the overthrow of their city by Titus and Vespasian, they have been as a scattered and despised people in all Nations. And therefore Jam. 1. 1. it is said, to the 12 tribes in dispersion: And thy carcase shall be meat to the fowles of the air, and to the beasts of the field, &c. Their misery should hereby be aggravated, in that they should have no burial, see Jer. 7. 33. and 16. 4. and 34. 20. Ps. 79. 1. 2, 3. From hence to vesr. 43. those curses going before, vers. 16. 17, 18. upon their persons and possessions and children are further amplified, as also that v. 19, upon that which they put their hands unto. And first in their persons, v. 27, 28. And the Lord will smite thee with the botch of Egypt, and with the Emrods and the scab, &c. of that botch see Exod. 9. 9, 10. of the emrods, 1 Sam. 5. 9 Vers. 27. 28. Ps. 78. 66. for the scab the called. hath the dry scab which is incurable. These it seemeth were the diseases wherewith the Egyptians were smitten in judgement, Exod. 15. 26. so that he meaneth that they should be accounted and dealt withal as a most profane Nation. And the Lord shall smite thee with madness, and blindness and astonishment of heart.] This is a judgement yet far greater, then any of the former, when the mind is blinded, and insensated in respect of good and evil, and so a man as mad is carried headlong to his own destruction. It is the same, as Chytraeus noteth, that is spoken of Rom. 1. to be given over to a Chytraeus. reprobate sense, and to do things contrary to all reason for their own overthrow here, as king Astyages, when he had made Harpagus to eat of his own son, whom he had slain, was through a just judgement of God so mad and blind, that he made Harpagus captain of all his forces against Cyrus to his own destruction. And Pompey began a civil war, which was to his overthrow, and Antonius brought the like upon himself by making war against Augustus Esa. 42. 19. Jer. 4. 9, &c. for groping at noon day, as the blind do vers. 29. it is again spoken of Job 5. 14. and 12. 25. Secondly, in their undertakings, vers. 29. and thou shalt not prosper in thy ways, but be oppressed and spoiled evermore, &c. to vers. 35. The particulars Vers. 29. wherein they should be oppressed and spoiled, are first, in a wife, house, and vineyard. Vers. 30. thou shalt betrothe a wife and another man shall lie with her, build Vers. 30. an house and not dwell in it, &c.] Three things of such consequence, that when they went to war, either of them privileged any man from going lest these evils should befall them, being counted the greatest eclipse of Deut. 20. 5. their happiness that could be. 2. In Oxen, Asses, and Sheep, vers. 31. thine ox shall be slain before thine eyes, and thou shalt not eat thereof, thine ass shall be violently taken away, Vers. 31. &c.] The godly as well as the wicked do sometimes suffer both thus and in botches and biles, &c. as Job, but as Calvin saith, though they bear the ensigns of the wicked thus for a time, yet there is a great difference, to Calvin. Prodigiosis ulceribus cum Job percussus foeteret visus est ad tempus reprobi far infignia; verùm quod in sancto, viro patientiae exercitium fuit legis transgressor: est just a scelerum merces ex dei maledictione. them they are exercises of patience onely, but to these just rewards of wickedness out of the curse of God. 3. In their children, vers. 32. thy sons and thy daughters shall be given to another people, &c.] So that although they had the fruit of the womb, yet they should not be blessed, but cursed herein, for their eyes should look and fail with longing for them all the day. 4. In all the fruit of their land, and not of their vineyards onely, vers. 33. the fruit of thy land and all thy labours shall a nation, which thou knowest not, eat up, &c.] Of this see Esa. 1. 7. Jer. 5. 17. and 8. 16. and this, he saith, should make them mad to see it, vers. 34. they having no sense of Gods favour, and so being full of sorrow and impatience, and this is contrary to the fift blessing, vers. 8. being the sixth curse. And hitherto of the second curse amplified upon their undertakings. 3. He returneth to their persons again, explaining more fully the botches, wherewith they should be smitten, vers 35. Vers. 35. The Lord shall smite thee in the knees and legs with a sore botch, that cannot be healed, &c.] And adding something more of their captivity Vers. 35. into the land of their enemies. Vers. 36. The Lord shall bring thee and thy king, &c. to a nation, which neither thou nor thy fathers have known, he calleth their king the king, which they Vers. 36. should set over them, to intimate prophetically, what they did, 1 Sam. 8. this was fulfilled when nabuchadnezzar and Salmanasar carried their kings and them away captive to Babylon, and there thou shalt serve other gods 2 Kings 17. 6.& 25. 1. wood and ston, the called. thou shalt serve them, that serve other gods; but it is meant, that being urged with misery, they would yield to do any thing, even to commit horrible idolatries, and this is spoken, as a just and fit punishment for serving Idols in their own country, Jer. 2. 27. and because they would not serve God in their own land, the Lord saith Calvin, gave Calvin. them over to be slaves to stocks and stones, and this is contrary to the sixth blessing of being an holy people, vers. 9. and so may be accounted the seventh curse. Lastly, touching their person, vers. 37. thou shalt become an astonishment Vers. 37. a proverb, and byword among all nations, &c.] Hereby their misery should be aggravated, in that they should be mocked at and derided every where, see the same threatened again, Jer. 24. 9. 1 King. 9. 7. Psal. 44. 14, 15. this is contrary to famed in all nations, and so may well be reckoned for the 8. curse opposed to the seventh blessing, vers. 10. 4 He amplifieth the curse upon their possessions and children by other means, besides the enemies making a prey of them, before spoken of, vers 31. 32, 33. viz. by locusts, worms and blasting. Vers. 38. Thou shalt carry much seed into the field and gather but little in, for Vers. 38, 33. the Locust shall consume it, vers. 39. Thou shalt plant vineyards and dress them, &c. the worms shall eat them, &c.] see this fulfilled Joel 1. 4. Amos 4. 9. and Chap. 7. 1, 2. Hag. 1. 6, 11. Hereby we may see, as Calvin noteth, that God hath other armies even of the smallest creatures to bring against the wicked to destroy them, besides the armies of men. That of their sons and daughters going into captivity, vers. 41. is not Vers. 41. the same with their being given into their enemies hand, vers. 32. for there the carrying of them away by force is meant, here their wandring into other places being driven through the want of food at home. And hitherto of the amplification of the curses upon them, their children and possessions, now followeth the ninth curse. Vers. 43. The stranger that is within thee, shall get up above thee very high Vers. 43. 44. and thou shalt come down very low, he shall le●d to thee, &c.] And this opposed to the ninth blessing, vers 13. and may be understood thereby. From hence to vers. 58. that judgement, by the enemies subduing them, is further amplified, because it should be the most grievous of all others. Vers. 48. Therefore thou shalt serve thine enemies, which the Lord shall sand Vers. 48. against thee in hunger and thirst, &c. and he shall put a yoke of iron upon thy neck] By this phrase is set forth a most hard servitude, as Jer. 28. 13, 14. for to be a servant is to be under the yoke. The Lord shall bring a nation against thee from far, as the eagle fleeth, &c.] 1 Tim. 6. 1. Vers. 49. This was fulfilled in nabuchadnezzar, who came from Babylon against them, which was a far of, by reason of which they feared him not, and therefore Dan. 7. 4. the Babylonian kingdom is set forth under the figure of a Lion with Eagles wings, so Ezech. 17. 3, 12. And it is added, a nation whose tongue thou shalt not understand; to aggravate their misery, because when the enemy understandeth the speech of those, whom he hath subdued, and they understand his speech, he may by their prayers be moved to some pitty, but in this case not. A Nation of fierce countenance, &c.] Such that cruel tyrant Antiochus is said to be Dan. 8. 23. Vers. 50. He shall eat the fruit of thy cattle, and the fruit of thy land, &c.] This was Vers. 51. fulfilled, Isa. 1. 7. And he shall besiege thee in all thy gates, &c.] That is, in all thy strong cities, Vers. 52. Vers. 53. &c. the like threatening, and of being brought to eat their own children, see before Levit. 26. 29. Jer. 19. 9. and it was fulfilled, Lament. 4. 10. 2 King. 6. 29. see also Baruc. 2. 3. and again this curse took effect at the destruction and siege of Jerusalem by the Romans. Of which Josephus writeth Joseph. lib. 5, 6. 7. de Bell. Jud. thus. In the time of this siege, if there were any food found in any place, wars were presently made therefore between parents and children, and dearest friends, whilst they striven to pluck it out not onely of the hands, but even of the jaws of one another, and the very dead were preached, to see if happily they had any food about them. And men ran up and down as if they were mad, to seek food, and they ate that, which the very dumb creatures use not to eat, as thongs and skins and leather of shoes. There was one Mary the daughter of Eleazar a noble woman who came to Jerusalem with her goods, but being by these harpies spoyled of all, and pressed with hunger killed her own sucking child, and made ready and ate the flesh thereof, which they smelling, rushed in upon her, but were so amazed at the sight hereof, that they went away ashamed, leaving her that food onely to sustain her life withal. Vers. 57. for these words, her young one, that cometh out between her feet, Hebr. is after birth, or secundines, as Calvin hath it, with her little one in it, which is yet more horrible to feed upon, yet it is said she should eat it in secret; the called. rendereth it, the least of her children: vers. 59, 60, 61, 62, 63. the curse in grievous sicknesses Vers. 59, 60, &c. and diseases is further amplified, hereby he threateneth, that they should be destroyed and brought to a few in number. Whereas vers. 63. it is said, as the Lord rejoiced over them to do them good, so he will rejoice over them to bring them to nought, this is not contrary to that in other places, where the Lord is said to be unwilling with the death of him Ezech. 18. that dieth; for his rejoicing, saith Calvin, is so in justice executed, that Calvin. he had rather in mercy pardon the wicked, if their malice would suffer it. Of rejoicing at destruction, see also Prov. 1. Rev. 18. 20. Psal. 58. 11. Jer. 51. 48. Prov. 11. 10. Lastly, that of being carried away by their enemies, and subjected unto them is further amplified, vers. 64, 65, &c. to the end of the Chapter. And the Lord shall scatter thee among all people from one end of the earth to Vers. 64. the other, &c. see before, vers. 25. Hebr. it is, from the end of the earth, and to the end of the earth; this is again repeated, because he had more to say of their misery in this their unparalleled dispersion. and among those nations thou shalt find no ease, but the Lord shall give thee a Vers. 65. trembling heart, &c.] Levit. 26. 36. and vers. 16. For the last words, vers. 68. The Lord shall bring thee again to Egypt by Vers. 68. stripes, &c. they were brought from thence through the read Sea upon dry land, in the greatest mercy that could be; but he saith, they should return in ships, and yet addeth, by the way, &c. because although part of the Calvin. passage was by water, yet the greatest part was by the wilderness. But God had said, that they should go that way no more, is he then contrary to himself? Answ. he had said so in mercy, if they obeied, but sin breaketh all covenants. Of their return into Egypt, see also Hos. 9. 3. And there he saith, they should be sold to their enemies for bond-men and bond-women, and there should be none to buy them, they should for the small price set upon them be counted so vile. Hugo saith, that by Egypt may be understood Alexandria, to which they go by ships, whither Titus and Vespasian Hugo Cardinalis. sold the Jews, 30 for a penny, as Judas had sold Christ for 30. pence. These be the curses for sin, yet not for all, but for horrible and obstinate sinning, intimated in that he saith, if thou wilt not harken, vers. 15. because otherwise they could never have been free from them, so doth sin cleave to every man. It is to be noted both here, and Levit. 26. that he is much larger in pronouncing curses, then blessings, which was most probably, because he saw, into what rebellion and wickedness they would break, for which such strong bulwarks of curses had need to be opposed against them. And herein an example is given to us to inculcate judgments again and again against these wicked times, and to preach mercy more sparing, lest if we do contrariwise, men be brought to presume upon mercy, and so to sin the more licentiously. Mystically, saith Rabanus, the famine threatened, is the famine of the The mystery. Rabanus. Word, Amos 8. the ague is the coldness of infidelity; the burning heat, the fire of evil concupiscence; a corrupt air is given, when an impure life is lead; the heaven is brass, when the doctors of the Church speak no comfort, but hard things; and the earth iron, when their hearts are hardened in sin. The dust and powder of ashes are sterility in good works, and the fire of eternal destruction following after. The enemies pursuing, are infernal spirits; the fowles and beasts eating their carcases, the same spirits tormenting them in hell diversely. The botch of Egypt is the malice of this world; the emrods pride, and the itch, fury, &c. all which it were too long to repeat, especially being so forced, as many of the particulars here are. CHAP. XXIX. ANd hitherto of the second particular; Now followeth the third, viz. a warning not to slight these threatenings. And here first they are moved to obey, from the consideration of Gods favours towards them commemorated, from vers. 1, 2, 3. unto vers. 10. Secondly, they are warned against the slighting of these threatenings, vers. 10, 11, &c. to vers. 20. Thirdly, they are threatened anew, if they slighted them, vers. 20, 21, &c. to the end of the Chapter. For the commemoration of benefits past, It is begun with showing, that this was another covenant made with them; the brief whereof is set down in this Chapter, and Chap. 30. These are the words of the covenant, which the Lord commanded Moses to make Vers. 1. with the children of Israel, in the Land of Moab, beside the Covenant which he made with them in Horeb.] By the words of this Covenant he meaneth, as Hugo Hugo carded. hath it, all the words of this book hitherto, and in these two Chapters, for they were spoken in the land of Moab, c. 1. 1, 5. And the same, which is called a covenant here, Chap. 31. is called a law, these are the words of this law, and it is written in a book and given to the Levites to be kept in the side of the ark, chap. 31. 26. Whereas it is said, These are the words of the covenant, &c. beside the covenant, &c. It is not meant, that it was another testament besides that made Exod. 19. &c. for then there should have been August. qu. 49. in Deut. divers testaments besides the new, when as there is but one, besides it only, commonly called in the Church, the old Testament; for almost all things herein were set forth before, but for the repeating and explaining of all things so largely, and some new additions made, it is called a covenant beside that given in Horeb. Moreover the old generation, to which that was given, was now worn away and dead, as we may see, Deut. 1. after that they had broken it, wherefore being in these words renewed again for them now living, and all their generations to come, it is thus entitled. And to purchase the more authority unto it, he saith, these are the words of the covenant which the Lord commanded Moses to make, &c. so that all the laws added, and all the exhortations and amplifications came not from Moses, but from the Lord dictating them unto him. Of the covenant in Horeb, see Exod. 19. 20, 21, 22, 23, 24. Ye have seen all that the Lord did before your eyes unto Pharaoh in the Land of Vers. 2. Egypt, &c.] See the same before, Chap. 7. 19. yet the Lord hath not given you an heart to perceive, and eyes to see, &c.] He Vers. 4. said before that they did see, how then saith he here, that God gave them not eyes to see? S. Augustine moveth and answereth this, they saw with August. qu. 50. in Deut. their bodily eyes, but not with spiritual to make any good use of their seeing, and thus seeing a man may see and not perceive, Matth. 13. 12. 2 Cor. 3. 15. And in saying thus he intimateth, that all spiritual sight cometh from the grace of God, neither have we it of ourselves, for man understandeth not the things of God, but when he giveth him the gift. I have led you forty years in the wilderness, &c.] See for this, Ch. 8. 3, 4. Vers. 5. thou hast not eaten bread] That is, saith the Interlinear gloss, not the Glos. Interlin. bread of men, but of Angels, that is, Manna. nor drunk wine nor strong drink.] Augustine comparing this with Exod. 32. August. 6. they sate down to eat and drink, which he understandeth of drinking wine, because it was in feasting, moveth a question, how these two places can be made to agree? and answereth, that they then drank wine, which they brought with them out of Egypt, which lasted till they came at Horeb. But Josephus saith, that the provision brought with them out of Egypt lasted but 30 dayes, and to Horeb they came not, till after 45 dayes, Exod. 19. 1. viz. the first of the third month. But Hugo to clear this, saith, that Josephus Hugo Cardinalis. by their provision understandeth not wine, but bread only, but if so, and it be granted, that they drank wine then, the question still remaineth, because here it is said, they drank no wine. It is better then to hold, that they drank no wine then, for no such thing is expressed, and so there will be no difference, or if they had a little, which some of the chief drank sometime, as it is supposed, that Nadab and Abihu did, from Levit. 10. 9. Yet because the congregation generally drank no wine, but water, it might well be said, that they drank no wine 40 years. And when ye came to this place, Sihon, King of the Amorites, &c.] Of Vers. 7. this, see before Chap. 2. 32, &c. and before that, Numb. 21.& Numb. 32. And hitherto of the first part of this Chapter, viz. the commemoration of mercies past; now followeth the second against the slighting of the threatenings before going. Ye stand this day all of you before the Lord your God; your captains and tribes Vers. 10, 11, 12, &c. &c.] Here they are reckoned up who entred into covenant with the Lord, from their captains and eld 〈…〉 to the strangers amongst them, and to the hewers of wood and drawers of water, that is, the most base and servile sort, as we may see by the Gibeonites, Josh. 9. who were condemned to this for ever. And he addeth, vers. 15. not only him that is, but that is Vers. 15. not here this day, that is, every generation of theirs to the world end, so Targum Jonathan. Then he remembreth their coming out of Egypt, and Targum Jonathan. Vers. 16, 17. through many nations in the midst of many dangers to stir them up the more to obedience, and to detest idols, which they saw them serve, who were therefore overthrown before them. But if any contrariwise instead of detesting them, should serve them, having a root bearing gull and wormwood, Vers. 18. that is, an heart, which yet lieth hide, but manifested in time by the bitter fruits of sin, so Act. 8. 23. Simon is said to be in the gull of bitterness; and Heb. 12. 15. Lest any root of bitterness spring up amongst you, &c. see Deut. 32. 32. Amos 6. 12. and sometime gull and wormwood are put for the bitter punishments of sin, as Jer. 9. 15.& 23. 15. Lament. 3. 15. And when he heareth the words of this curse shall bless himself, &c.] That Vers. 19. is, be secure and without fear, as if these threatenings were only an empty sound beating the air; to add drunkenness to thirst, the called. that I may add to him the sins of ignorance to those of presumption; the Sept. that the sinner destroy not also him that is without sin. But the word {αβγδ} here used, signifieth drunkenness, and {αβγδ} thirst, but {αβγδ} rendered to add, is either to add or to destroy, Psal. 40. 15. the vulg. latin, et assumat ebria sitientem, by Hugo expounded by that, Hab. 2. 15. Wo to him that giveth his neighbour drink. Rabanus with better sense, that he which is drunken in Hugo carded. malice should seduce him to error, who desireth to know and to hold the truth: but the best is, to take it according to our translation, or as Calvin hath it, to add the drunken to the thirsty, that is, to add to the inexpleble desire Calvin. of doing wickedly, audacious licentiousesse to commit any wickedness: for the desire of doing evil in the wicked is like a dropsy, making a man always thirsty and never satisfied with drinking, and they that with an unbridled liberty commit sin, do stupefy themselves by a custom of sinning, like drunkards, thus coming to have no sense of good and evil. The Apostle calleth such {αβγδ}, past feeling, Eph. 4. 19. wherefore it is a proverbial speech like that of adding oil to the fire. Chytraeus understandeth it of false teachers, assumat ebria sitientem, that is, so let such as corrupt the truth with false opinions like drunken doctors perish with their disciples, that greedily drink in their errors, Jer. 5. Jer. 6. 8. Esay 19. Ezech. 28. He mentioneth also and rejecteth another reading and exposition, to prefer the drunken before the thirsty, that is, the soul drunken in concucupiscences before that which abstaineth herefrom. The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, &c.] Here followeth the third part of the Vers. 20. Chapter, viz. the renewing of the threatenings. For these words, the Lord will not spare, Hebr. is, the Lord will not be pleased to spare, this being spoken by way of of opposition to his pleasing himself in his wicked way, so Calvin, and he saith, of all wickednesses this is the most provocative, and shutteth up the gate of mercy, and bringeth to most certain and horrible misery, therefore Esay 23. 13, 14. when they said by way of mockage, to morrow we shall die, the Lord threateneth, that this wickedness should not be purged, till they dyed, see Psal. 59. 6. the phrase of jealousy smoking, or burning against such is also used, Psal. 74. 1. And the Lord shall separate him unto evil out of all the tribes of Israel, &c.] Vers. 21. That is, from the communion of the Church, out of which there is no salvation, Act. 2. 47. so the false prophets are threatened, Ezech. 13. 9. they shall not be in the secret of my people, neither shall they be written in the writing of the house of Israel, vers. 22, 23, &c. this is amplified further by showing, that the Vers. 22, 23. generation to come of them and all nations should see these curses, and that the whole land is brimstone and salt an●●urning, neither is it sown, nor beareth, &c.] This was never fulfilled according to the letter, but according to the sense at this day, it is observed by travellers, that many miles about Jerusalem the ground is most barren, and beareth neither corn, grass, nor three, which is doubtless an effect of this curse, for saltness is put for barrenness, Psal. 107. 34. and to sow with salt, is to make barren, judge. 9. 45. Jer. 17. 6. Ezech. 47. 11. And because Sodom and the cities about it were destroyed with brimstone and fire, and the earth is all salt; these are here put together to express the stupendious barrenness of this land much like unto that. And they shall say, why hath the Lord done thus to this land, &c. And men Ver. 24, 25. shall answer, because they have forsaken the covenant of the Lord God of their fathers, &c.] Thus also it is said men should speak, 1 King. 9. 8, 9. 2 Chron. 7. 22. Jer. 22. 8. And they went and served other gods, whom they knew not, neither had he given Vers. 26. Calvin. called. Junius. them to them.] For these last words Calvin hath, which have bestowed nothing upon them; the called. and they had not done good unto them; the Sept. neither had he distributed to them. Junius, and God had not imparted to them; and this, he saith, hath reference to Deut. 4. 19. where it is said, that God had imparted the Sun, Moon and Stars to all nations, and they are charged not to worship them; but here, if the words be thus rendered, their worshipping of other gods, the works of mens hands is taxed, for these gods imparted to none, but were merely mens inventions. The vulgar latin, To whom they were not given, that is, saith Hugo, that they should Hugo Cardin. serve them. I prefer that of Calvin and the chaldee, none of these idol gods, whom they served had given or done any good to them, and so their {αβγδ} is opposed to gods, {αβγδ}, Deut, 4. 19. their not imparting to them to Gods imparting of good to all, whereby all were obliged to serve him. and cast them into another land] The word {αβγδ}, cast, is written with a Vers. 28. Baal-Hatturim. very great {αβγδ} to denote, as Baal-Hatturim hath it, the greatest casting away that ever was, for there was none like to that of the ten tribes, 2 King. 17. wherefore the letter {αβγδ} standing for ten, is also here wanting. The secret things belong to the Lord, but the revealed to us and to our children, Vers. 29. &c.] Over the word signifying secret things are two pricks, and over that signifying revealed two, and two over these words, to us and to our children, to show, that this sentence is greatly to be marked. It seemeth to have no coherence with the former words, and therefore is said by Hugo Hugo carded. to be a little Chapter, or a piece of a little Chapter, by itself, and yet be maketh it two ways to cohere with the words before going: 1. thus, the secrets of the Lord, or those things which are hidden with the Lord, are manifested to us and to our children, that we should do them, that is, his Will set forth in these laws. 2. thus, the curses brought upon the land for sin were hidden with the Lord before even from eternity, but are manifested to us and our children, that they shall be brought upon transgressors, that we might be moved hereby to keep his Commandements always, and this he saith, seemeth to be most agreeable to the meaning of Moses, because he had now revealed them unto them. Thus also Andreas, Andreas. the curses against transgressors, and the benefits to such as obey, which are secret and hidden with the Lord from other nations, are manifested unto you, that ye should keep his covenant always. Some Hebrews, as Cazkuni and Jonathan by secret things understand secret sins, and so the Cazkuni. Targum Jonathan. word is used, Psal. 19. 13. These, they say, are with the Lord, and known to him, who will punish them in his due time, but sins open and manifest belong to us and to our children to punish. Chytraeus reading it, the things Chytraeus. hidden by the Lord, which are manifest to us and to our children, expoundeth it of the mysteries of the Gospel, which were secrets in times past, but now are manifested and revealed to us by the Spirit, Rom. 16. Eph. 3. Calvin Calvin. rejecting that of the Hebrews, and this of Chytraeus, and his translation, because these words are not one continued sentence, but one thing is here opposed to another, by secrets understandeth such secrets of the Lord, as it concerneth not us to know, and if we did we should be never the better therefore, from prying into these out of vain curiosity we are therefore here forewarned: by things revealed, the laws and ordinances of the Lord, and generally his holy Word, to learn and to exercise ourselves in which we are here taught, that it is our duty continually, because it is said, belong to us and to our children for ever; so Deut. 4. 9. whereupon Maimony Maimony in Talmud Torah, c. 1. observeth, that every one is bound to learn the law night and day, be he rich or poor all the dayes of his life, for when he ceaseth to learn, he forgetteth. But this learning must be, that we may do all the words of this law; for if a man heareth the Word only and doth it not, he deceiveth Jam. 1. 22. his own soul. Thus I have shewed the divers expositions upon these words, any of which the reader may follow, as seemeth best unto him. But I prefer that, which referreth secrets to judgments and curses before spoken of, as if he had said, the time when and how long, and the judging spiritually of the people of Israel for their wickedness by giving them over to infidelity, are secrets with God, neither doth any man know them, but things revealed, that is, the law and will of God set forth therein belong to us, and are always to be taken heed unto, and meditated upon, that we may with all care and diligence live accordingly. Thus the rejection of the Jews for a time is called a secret or mystery, Rom. 11. 25. And as this, so it is meant, that all secrets, as when the day of judgement Matth: 12. Act. 1. 6. shall be, the times and seasons of all things, &c. are with the Lord onely, neither ought we to tyre ourselves in searching into them, but into that, which more concerneth us, and will be more profitable for us to know: how the revealed things are with us, is further shewed, Chap. 30. 14. CHAP. XXX. ANd hitherto of the third particular; the fourth here followeth, viz. the comforts promised upon their repentance, after being judged for their sins. And when all these things are come upon thee, the blessings and the curses, Vers. 1. and thou shalt call them to mind among all the nations, whither the Lord hath driven thee, &c.] The blessings, saith Hugo, upon the obedient, and the curses upon the disobedient, and being under the curses thou shalt consider Hugo carded. to turn: for this is the beginning of grace to call to mind, that we are, under Gods judgments for our sins, see the like speech, Deut. 4. 39. 1 King. 8. 46. Esay 46. 8. Lament. 3. 21. And shalt return to the Lord thy God, &c.] Here is the second degree Vers. 2. of repentance, to turn by humiliation before God, and faith, Lament. 3. 40. for as a man cannot turn to Christ, unless he believeth in him, for he cometh to him, that believeth, Joh. 6. 35. so there is no turning to God without faith, and the third degree here set down, and shalt obey his voice, is an effect of faith, which purifieth the heart, Act. 15. 9. wherefore, as Hugo and others well note, the mercy promised here to them that turn, is to be understood, as promised to the Israelites, when at the last they shall believe the Gospel, which is here prophesied of, as also Rom. 11. 25, 26. and 2 Cor. 3. and to intimate this, it is said, vers. 5. I will multiply thee above thy father●▪ verse 5. And these comforts belong to all, that by true repentance and faith turn unto Christ. And he hath summed them up to be four; 1. Reducing again into the land of promise. 2. The circumcision of the heart. 3. The abundance of all good things. 4. The joy of the heart; see the like promise, Jer. 32. 36. and Jer. 18. Jer. 25. Baruch 2. 3, 4. of their gathering together from all nations, where they had been scattered, verse. 3. it is often spoken, Psal. 107. 1, 2, 3. Vers. 3. & 147. 1, 2.& 106. 47. For their being driven to the utmost parts of heaven, vers. 4. hereby Vers. 4. are meant the utmost parts of the world, so called, because they seem to be bounded about by the heavens, this promise is made use of, Nehem. 1. 8, 9. and Jonathan saith, it shall be performed in the dayes of Elias spoken Jonathan Targum. of, Mal. 4. and of the king Christ. And the Lord will circumcise thine heart, and the heart of thy seed, to love Vers. 6. the Lord, &c.] This also the rabbis say, shall be done by Christ; of this, see Col. 2. 11, 12. Rom. 2. 29. Deut. 10. 16. It is, when by his Spirit he cutteth away all evil from the heart, and maketh it pliant unto good, which is implyed in these words, to love the Lord, for this is the foundation of all goodness, Jer. 32. 39. Ezech. 11. 19. And the Lord will put all these curses upon thine enemies, &c.] Besides the Vers. 7. spiritual blessings spoken of before, here are temporal promised, when they should be replanted in their own land. This of cursing their enemies is further amplified Lament. 3. 64, 65. But the ground of all blessings both of this and being plenteous, is obedience to God, vers. 8, 9. as is Vers. 8, 9. said, 1 Tim. 4. 8. godliness hath the promise of this life, and of that which is to come. For this Commandement which I command thee this day, is not bidden from Vers. 11, 12, 13. thee, neither is it far off, &c.] After the condition of obeying, that they might be blessed in every thing, this is added, to meet with an objection, if they should say, but how should we know all these laws, and be able to do them? Sol. it is very nigh, in thy mouth, and in thy heart to do it; which is not spoken, as meaning that they had power to do all things without sinning, but prophetically, that by faith in Jesus Christ they should come to be justified and sanctified from the curse of the law, fulfilling all things in him, as it is expounded, Rom. 10. 6. see my expositions there. For as Hugo noteth, many of these laws literally understood, were Hugo carded. Act. 15. 10. such a burden, that they were not able to bear them, but spiritually understood they were easy, the scope of them being to drive unto Gal. 3: 24. Matth. 11. 28. Christ, who saith, my yoke is easy, and my burden light. He saith, in thy mouth, because with the mouth confession is made; and in thy heart, because with the heart man believeth, Rom. 10. 9. By this Commandement or word then, the word of faith is to be understood, mystically meant in the law: for by the works of the law no man is or ever was justified and blessed, but by faith in Christ. Wherefore Rom. 3. so often pressing to keep these laws, is mystically a pressing to believe, whereby alone all is fulfilled; yet this must always so be understood, as that occasion be not hereupon taken to live securely in sin, for who so thus believeth, hath only a dead faith, that will not profit him, but we must Jam. 2. hereby be encouraged to keep the Commandements the more diligently, because we doing our best endeavour, all our imperfections are covered in so many of us, as believe, and we are accepted for perfectly righteous and holy. The Jerusal. Targum upon these words, who shall go up to heaven, paraphraseth thus, O that we had one like Moses, that might go up; and upon Targum Hierusol. these, who shall go beyond the sea? O that we had one like Jonah, that went down to the bottom of the Sea, how these words are varied by the Apostle, see Rom. 10. 6, 7, 8. See, I have set before thee this day life and good, death and evil, &c.] That Vers. 15. Targum Hierusol. is, as the Targum Hierusolym. hath it, the law of life which is good, and the Law of death which is evil; the Targum Jonathan, the way of life, for which a good reward shall be given, and the way of death, for which an evil. Or the meaning is, I have propounded, what thou shouldst do to enjoy life and good and prosperity, and shewed by what doing thou shalt be endangered in respect of death, misery, and destruction. And this is further explained to be the meaning, vers. 16, 17, 18. I call heaven and earth to record against you this day, that I have set before you Vers. 19. life and death, blessing and cursing, &c.] See the like obtestation, Deut. 4. 26. Life and death is set before us, when as the gracious promises to those that obey God, and the threatenings to the disobedient are propounded. therefore choose life] That is to obey, to which life is promised, as is explained, vers. 20. that thou mayst love the Lord thy God▪ and obey his voice, Vers. 20. &c. for he is thy life and length of thy dayes, &c. that is, if thou obeyest him, he will prolong and preserve thy life, which saith Chytraeus, would be considered, Chytraeus. that seeing it is God that prolongeth our lives, we may use them to his glory, by instructing and training up others in his fear, Psalm 9. 92. 118. CHAP. XXXI. HItherto the exhortations, promises and threatenings uttered by Moses, together with the proposal of the laws and Ordinances of the Lord. Now followeth that part of the book, in which the death of Moses is spoken of, and Joshua is appointed to succeed him, according to the distribution made, chap. 4. And here again is first the exhortation of Moses upon occasion of his death shewed unto them to be at hand unto vers. 9. 2. His writing of the Law and appointing it to be red publicly in their assemblies, unto v. 14. 3. Joshua appeareth with Moses in the Tabernacle before the Lord, where the peoples revolting after other gods is foretold, and a prophetical song touching this revolt to come is appointed to be written unto v. 22. 4. Moses writeth it, and the Lord giveth a charge unto Joshua, v. 22. 23. 5. The book of the Law is appointed to be put in the side of the ark to be kept there, v. 24, 25, 26, 27. 6. The elders and officers are gathered together to hear the words of the song, vers. 28, 29. 7 Moses speaketh of the words of that song, v. 30. and chap. 32. to vers. 44. 8. An exhortation is again made hereupon unto v. 48. 9. Moses is summoned to go up to Mount Nebo to die there, v. 48, 49. &c. to the end of the chapter. 10. He blesseth all the tribes severally, chap. 33. 11. He goeth up to the mount, and death, and is butted and commended, Chapter, 34. Touching the first, v. 1. And Moses went and spake all these words to all Israel, and said, I am 120. yeares old, &c. The age of Moses was not the cause Vers. 1, 2. why he could no longer go in and out before the people, but the ordinance of God, that he should now depart out of this life, and therefore he addeth, Also the Lord hath said unto me, thou shalt not go over this jordan: for he was still of strength sufficient, Deut. 34. 7. He mentioneth his great age therefore to intimate the long time that they had enjoyed his ministry, even 40. yeares, from 80. to 120. that they might be the more excited to profit hereby. The Lord thy God, he will go over before thee, and destroy these Nations: Vers. 3. Thus he spake before, Deut. 9. 3. and here repeateth it again, that although he died, they might not fear, but be of good comfort; and Joshua he saith, should go before them in his stead, see Numb. 27. 18. And ye shall do unto them according to all that I have commanded you, that is, destroy and root them out, Deut. 20. 16, 17. Vers. 5. He exhorteth them to be strong and courageous, promising that the Lord should go with them, and not leave nor forsake them. And v. 7, 8. Vers. 6. he useth the same words to Joshua, see Deut. 20. 1, 2, 3. Thus David encouraged Solomon, Chron 28. 20. Vers. 7. 8. Touching the 2. particular, v. 9, 10. &c. And Moses wrote this Law, and delivered it to the Priests, &c. And commanded saying, at the end of 7 yeares in Vers. 9. 10. the solemnity of the year of release, in the feast of Tabernacles, &c. The Law here said to be written was this book of Deuteronomy, see chap. 29. 1. It was delivered to the Priests and elders, because they by teaching, these by their authority should see to the keeping of this Law. Mal. 2. 7. Mich. 3. 1. 2 Chron. 19. 6, 8, 9. At the end of 7 yeares, that is, every 7 year of the year of release, see Deut. 15. 1, 2. At this time it must be red, because being freed from worldly cares, they were the more fit to attend to heavenly instructions. Mystically hereby was figured out the year of release by The mystery. luke. 4. 18. Rabanus. Christ, when a second Law or Deuteronomy should be red, viz. the glad tidings of salvation should be preached in the place, which the Lord should choose, that is, in the Church, and at the feast of booths or tabernacles, that is, whilst this mortal life lasteth, set forth hereby. For the manner of this reading, Maimony saith, It was commanded to Maimony in cagigah, cap. 3. Sect. 3. Joshuah to red, and therefore consequently to the chief man amongst them, and when they had a king, to the king. He therefore came into the court of the women, which was the outward Court, and there having a pulpit of wood prepared for him, he went up, that he might be heard of all, then the trumpets were blown throughout all Jerusalem to assemble the people, and the minister of the Synagogue, such as is spoken of Luk. 4. 17. took the book and gave it to the master of the Synagogue, of whom it is spoken, Luk. 13. 14. and he gave it to the Sagan, or second chief Priest, who is called the captain of the Temple, Act. 5. 24. and the Sagan, to the high Priest, and the high Priest to the king, for the more honour; then the king stood or sat down, if he pleased and all the people gathered round about him, and he first blessing God, as Nehem. 8. 5, 6. red from the beginning of Deuteronomy to the end of Chap. 30. and when he had done reading, he folded up the book and blessed God again. And all the time of his reading every one was bound reverently to attend, yea the wise men, that knew all the Law perfectly. In the want of a king, when Ezra was Nehem. 8. 1, 2, 3. Vers. 12. the chief he suplyed this office of a reader. And to this reading all were bound to come, even women and children, who were not bound to come up to other feasts, Exod. 23. 17. yet to this all must come, that could understand Nehem. 8. 3. except the unclean. Touching the third particular vers. 14. And the Lord said to Moses, behold the dayes approach, that thou must die, call Joshuah and present yourselves Vers. 14. in the Tabernacle, that I may give him a charge, &c.] This was done both to assure Joshuah the more of Gods calling him to this office, and to procure him authority amongst the people, when they should see a visible sign of Gods presence to establish him for their ruler, as for this end, Moses before put some of his honour upon him, Numb. 27. 18, 19. They being in the Tabernacle the Lord appeared in a pillar of a cloud, &c. so he appeared, Vers. 15. Exod. 33. 9. Then he told Moses, that he should sleep with his fathers, and that the Vers. 16. people would go a whoring after other gods, &c. when the death of Abraham was spoken of before, Gen. 25. 8. it is said, that he was gathered to his fathers, and likewise of Jacob, Gen. 50. and of Aaron, Numb. 20. and of Moses himself, Numb. 31. 1. here his death is set forth by sleeping, as Vers. 17, 18, 19, 20. Act. 7. 60. 1 Thes. 4. 13. Because it might appear to all generations to come, that the Lord knew before their revolting, and had given them the greatest warning against it, that might be, he appointed a song to be set forth, as a witness against them of his just proceedings in executing such judgements upon them, and this song is that following in Chap. 32. and these things were set forth in a song, that being drawn with delight they might the better be brought to learn it, and their affections might be the more moved by it. Touching the fourth particulars, vers. 22. Moses therefore wrote this song Vers. 22, 23. the same day and taught it the children of Israel. And he gave Joshuah the son of Nun a charge, &c.] This charge seemeth to be given by Moses, and therefore the Septuagint understanding it so, render the next words, thou shalt bring the children into the Land, which I swore, and I will be with thee, in the third person, he swore and he will be with thee. But the Vulgar Latin better, for he gave Joshuah a charge, hath the Lord gave Joshuah a charge, and so that, which followeth in the first person doth most aptly agree. And this understanding, he gave a charge of the Lord doth best answer to vers. 14. I will give him a charge which he had not done hitherto, and therefore this must be the charge, which he there meant. Again Moses had given him a charge, vers. 7, 8. and therefore it is not likely, that he would so soon repeat the same again. Lastly, when Moses speaketh in the name of the Lord, he doth it always in the third person and not in the first, as in this place, wherefore the Lord speaketh here. Touching the fift particular, vers. 24, 25. And Moses commanded the Levites to put the book of the Law which he had written, in the side of Vers. 24, 25, 26. the Ark to be there for a witness against the people, Verse 8, 9. it was written and delivered to the Priests the sons of Levi, and to the Elders; and the Priests are here to be understood by Levites, for they were the sons of Levi, and sometimes bare the Ark, as Jos. 3. 6, 17. and Josh. 6. 12. although most commonly the Levites bare it, Numb. 3. 31. Chap. 4. 15. and 10. 21. Touching the sixth particular, vers. 28. And Moses said, gather to me all the Elders of your Tribes and officers, that I may speak these words in their Vers. 28. ears, &c.] And here he inculcateth again the third time their apostasy and misery to come in the latter dayes, meaning doubtless this which they now suffer, since their rejecting and crucifying of our Lord, who was sent amongst them. CHAP. XXXII. Touching the seventh particular, it is the word of the song. Give ear( O ye heavens) and I will speak, and hear, O earth the words of my mouth: my doctrine shall drop as the rain, &c.] Hugo observeth out of Josephus, Vers. 1: Hugo Cardin. that this was written in elegiac Hebrew verses, Hexameters and Pentameters, because it treateth of the mercies of God. The song is contained in 43 verses, and may be divided into four parts. First, a proeme, or exordium to stir up to attention, Verse 1, 2, 3. Secondly, the mercies of God towards them are set forth, verse 4, 5, &c. Thirdly, the peoples ingratitude and wickedness, verse 15, 16, 17, 18. Fourthly, their punishments, v. 19, 20, &c. For the first. He calleth to the heavens and earth to hear, saith Ferus, as secretly taxing the people of Israel, who he knew, would not hear, so Esa. 1. and hereby he sheweth, that they should be witnesses to convince Ferus. Hugo carded. the hard hearted Jews, and, as Hugo hath it, he speaketh not to them, as if they could understand his words, but because God by his almighty power should make the heavens and earth witnesses against them, as he did when upon their crucifying of our Lord, the sun was darkened and the earth shaked and opened. Or by the heavens, he saith, we may understand the angels, by the earth, men, or by the heavens, spiritual men, by the earth, the carnal; or by the heavens, as Augustine hath it, the contemplative, by the earth, the laborious, as if he had, hear both with the interior and exterior ear: but these are allegories. For his calling heaven and Ainsworth. earth to witness, see before Deut. 30. 19. Chap. 31. 28. the more to affect the hearts of the people, for they shall testify against the rebellious, Jos. 24. 27. and they die not as men, but continue to be witnesses for ever, Psal. 119. 89, 90. Eccles. 1. 4. Calvin calleth this a magnifical exordium, Calvin. showing, that he was not about to speak of trivial things, but great and weighty, and so worthy the attention of all men. My words, my doctrine shall drop as the rain] For doctrine, Heb. is {αβγδ} Vers. 2. received, because the minister receiveth that from the Lord, which he delivereth to the people, 1 Cor. 11. 23. and their doctrine is Gods doctrine, 1 Thes. 2. 13. Hugo and Ferus and others generally expound this, as a wish let it drop, but Calvin saith, that it is a declaration of the nature of heavenly doctrine, it is as the rain, which maketh good ground fruitful, but hard and stony ground remaineth still barren, although never so great store of rain falleth upon it, so that hereby he taxeth his hearers, if they were not bettered by this doctrine, as being themselves onely in the fault and this doth most arride me; of this comparison see more Esa. 55. 10. Mich. 5. 7. Chap. 2. 6. Ezech. 20. 46. Chap. 21. 2. contrariwise corrupt teachers are as clouds without rain, judas vers. 12. Prov. 25. 14. Here are two things, to which doctrine is compared, rain, and due; it is like the first, saith Hugo, when it terrifieth, like the second, when it comforteth, like Hugo Cardin. rain, when it is open and easy, like due when it is hidden and hard. And as the due falleth in the night, cooleth and nourisheth the tender corn, and therefore is sweet unto it, so this doctrine serveth to enlighten in the night of this world, is sweeter then the honey and nourisheth grace in the heart, but then it must be not hard but tender, as the green herbs, upon which the due falleth. I will publish the name of the Lord, ascribe ye greatness unto our God] The Vulg. Latin, I will call upon the name of the Lord, the called. I will pray Vers. 3. in the name of the Lord, and in Hebrew it is, {αβγδ} I will call or proclaim the name of the Lord, the meaning is, I will set forth the mighty and gracious acts of the Lord towards his people, for which I exhort, that all ascribe greatness and majesty to him, 1 Chron. 29. vers. 11. For the second part, vers. 4, 5, &c. to vers. 15. He is the rock, his work is perfect, all his ways are judgement, &c.] Here are first the praises of God Vers. 4, 5. set forth in general, and the people of Israel are expostulated with for their in gratitude, and then the particular gests of the Lord towards them are related, vers. 7, 8. 9, &c. God is called the rock both here and vers. 18.& 30, 37. 1 Sam. 2. 2.& 2 Sam. 22. 2. 32. because he is a sure, most stable and unmovable stay to his faithful people. His work; that is, every work, that he hath wrought, that is, both of Creation, Redemption, and of doing for his people and against his enemies: for, as Hugo saith, in six daies he perfected all his works, and these are the causes why greatness is to be Hugo. ascribed to the Lord. All his ways are judgement, that is, his laws are most discreetly and judiously made. They have corrupted themselves, their spot is not the spot of his children, &c.] Because heavy things were to befall the people of Israel for their sins, of Vers. 5. which it is prophesied in this song, he having justified God, as dealing most justly herein, v. 3, 4. now declareth the evil deserts of the people of Israel. And he saith, their spot is not as the spot of Gods children, because Ferus. they sinned maliciously, so Ferus, and not out of infirmity, by and by confessing it; the called. They have corrupted themselves and not him, sons that have served idols. Do ye thus requited the Lord, &c.] He calleth them a perverse generation, Vers. 6. v. 5. and here he sheweth the reason, for they requited evil for good unto the Lord. For to render evil for good is a point of perverseness, to render evil Hugo carded. Malum reddere pro bone perversitatis est, malum pro malo fragilitatis, bonum pro bono aequitatis, ut bonum reddere pro malo fectae Charitatis est. for evil is a point of frailty, to render good for good a point of equity, to render good for evil, a point of perfect charity. O ye foolish people and unwise, he is foolish that doth not see evil before and shun it, and he is unwise that forseeth it, but shuneth it not, or to be foolish is in respect of the understanding, to be unwise in respect of the affection. Ferus saith, he calleth them foolish, because they took not heed of the evil known, and unwise, because they would not know the good. He meaneth, that they were such as faded in their understanding, and so became most vile, as Ps. 14. 1. Rom. 1. 21. Is not he thy father that bought thee, hath not he made thee, and established thee? the Vulgar Latin, that possessed, made and created thee, that is, saith Hugo Cardin. Hugo, created thee of nothing, made thee into an excellent form, and possessed thee to hold, rule, and govern thee, that thou mightest not decay, he being for the first a father, for the second a master, and for the third a Lord, and so worthy of all love, and honour, Mal. 1. and he inverteth the order, naming the first last; to show their inordinacy, and speaketh not by affirmation, but by interrogation to convince them the more. Ferus following Ferus. the same reading, is not he thy father, doth he not appear to be so by making thee in respect of thy body, and creating thee in respect of thy soul? and he hateth nothing that he hath made, psalm 145. but is gracious to all his works, verse 9. hath he not possessed thee by choosing thee for a peculiar people to himself? The word rendered bought thee, may be rendered indifferently, either purchaser or possessor, or owner of thee. But Calvin rejecteth this last, although I can see no reason why he should so do, Calvin. his exposition made hereupon being the same with that of Ferus, but for making, he more rightly expoundeth it of making anew by regeneration, but because they were not spiritually made anew, he distinguisheth Gods making into two, the general by outward vocation, which belongeth to all the Church, and the inward which is of the elect onely. For the last word established thee, he hath prepared thee, as a workman maketh his work more neat. Ainsworth by making understandeth advancing to dignity, as they that are redeemed and taken to be Gods peculiar people, and have many singular Ainsworth. favours done to them are advanced to honour above others. So it is said, that he made Moses and Aaron, 1 Sam. 12. 6. Esay 43. 7. Christ made Marc. 12. 3. 14. when he raised them to greater dignity. And he established them, by settling them in this honour to continue. I hold that by making is not simply meant his giving them a being, as to other men, but the making of them high and excellent, whereby they were the more obliged unto him. And so it aptly followeth possessing them, or redeeming them by Christ, and serveth to set forth the excellency of this condition, such are made, and established, Rom. 11. 29. Remember the dayes of old, &c. ask thy father and he will show thee, thy elders and Vers. 7. they will tell thee. This is added to prove the great goodness of God towards them, and their stock, for Abraham, isaac and Jacob were of old singularly favoured by him, for which they were bound to be thankful, as we are for Gods mercies towards our progenitors, see Psalm. 77. 6. 119. 52. 143. 5. Esay 46. 9. Consider the yeares of many generations, Hebr. of generation and generation, that is, to every generation since, which is added, lest they should say in time to come, the Lord was good to our forefathers, Vers. 8. but what hath he done since for us? it is answered here, there was no generation since, but hath also tasted of his mercy. ask thy father, that is, every father that hath seen the works of the Lord, and thy elders with whom is wisdom, as it is said, Job 12. for they will not testify against thee partially, but for thee: so Psalm. 44. 1. We have heard with our ears, and Deut. 4. 32. our fathers have told us, &c. and Judges 6. 13. When the most high divided to the Nations their inheritance,& o. Having sent them to their fathers and to times of old in general to learn how gracious God had been to their Nation, here he proceedeth to particulars, saying, that when he separated the sons of Adam, he set bounds unto the people according to the number of the children of Israel, that is, when as there were innumerable peoples in the world, Israel and all that came of him being counted by the person, when they came down into Egypt were no more then the Nations of the world, viz. but 70. and into so many were the Nations divided, Genesis 10. For the sons of Shem, Ham and Japhet, and their sons, who were heads of so many Nations are reckoned 70 or 72 and into so many languages it is held, that they were divided upon their building of the tower of Babel, Genesis 11. but all these being neglected and dispersed, as vile in comparison of Israel, God choose Israel, being so few in number for his peculiar people; which was a wonderful great favour, and therefore it ought greatly to affect their hearts, see the like reasons, Deut. 7. 7. Ainsworth by the bounds set to the people saith, that the land of Canaan Ainsworth. also may be more particularly understood, being proportioned for the twelve tribes of Israel, to inherit after the sons of Canaan, who were 11. Genesis 10. 15, 18. But Hugo, Ferus, Glos. interlin. and others rest in the former exposition, as I also do, their enjoying of that good land not being yet spoken of, till verse 13. 14. of the division by inheritances to the the Edomites, and Moabites, see Deut. 2. 5. 9. and to all people, Amos 9. 7. Acts 17. 26, 27. The Septuagint for the sons of Israel hath the Angels of God, whereof they suppose 70 to be set over the 70 Nations as presidents, R. Menahem so R. Menahem on Genesis 46. And Michael was set over the Israelitish Nation, saith Hugo, as appeareth Dan. 10. But at the first God himself Hugo carded. was their keeper, till they worshipped the golden calf, and from thence Michael until the passion of Christ, after which he was removed and set over Christians, for which cause every Church dedicated to an Angel is to Michael. Thus he, but we must take heed that we go not too far in things that are unknown unto us, Col. 2. 18. The Septuagint in rendering Angels of God for sons of Israel are thought to have done so to avoid the envy of the Gentiless, which might have been stirred up if they should have equalized themselves to all other Nations. Calvin by these words understandeth a respect had to the Israelites, who were few in comparison, in distributing the Nations so, as might be for their best good. For the Lords portion is his people, that is, the portion which he hath divided to himself, see Jer. 10. 16. 51. 19, jacob is the line of his inheritance, Vers. 9. or the lot which is fallen to him, Psalm, 16. 6, 7. being by line as it were measured out for his lot, of Jacob seeking his face, see Psalm. 24. 6. And this seemeth to be a reason, why according to Calvins exposition he had so great respect unto Israel above all other people. He found him in a desert land, and in the wast howling wilderness, &c. Ferus Vers. 10. Ferus. by this desert understandeth the desert of Caldaea, where he found Abraham, and Egypt, where he found Israel, and the estate of corruption and sin, wherein he findeth us, so that of his grace and for no merit of ours we are elected and saved. But as Calvin and others have it, the Lord omitting Calvin. their mercies past, in this place hasteneth to one more fresh in mind by which they were bound, as by 100. bands to perpetual thankfulness, viz. his sustaining of them in the barren and dry wilderness 40 yeares. For so the word {αβγδ} is used, Numb. 11. 22. and by the Septuagint is rendered, for he found him, he sufficed him, and by the called. he sufficed their necessities. He found him then in as much as he found him, that is, Israel with victual and provision: for he came not thither by accident, as going astray, but was brought thither by the Lords direction, and there where all means failed he fed them sufficiently, Deut. 8. 15, 16. The word rendered wilderness is {αβγδ} Ieshimon, signifying a wilderness, or being the name of one so called in particular, Numb. 21. 20. Here it is put for a wilderness in general, and of it there be 3 epithets; desert, because there was a want of all good things; wast, because there was a want of all comfort; and howling, because it was full of horror for the wild and savage beasts. So Hugo, saying, that in these three standeth perfect misery, Hugo Cardin. so that they might see, how greatly they were bound to love and serve the Lord who provided for them and preserved them here. And morally this wilderness setteth forth the state of a sinner; his heart is desert for the want of grace; waste for the corruption of nature, and howling for the habitation of devils there, he lead him about and instructed him: Some understand this of his instructing him by teaching him his laws, some of experimental instruction by mercies, and by judgements, we may understand it of both: For these words he lead him about the Septuagint have, he compassed him, the called. he placed them round about his divine majesty, as if their encamping round about the tabernacle were meant. But his leading them about forty yeares in the wilderness seemeth plainly to be meant. and kept him as the apple of his eye] That is, with the most tender and greatest care. So the phrase is used, Psal. 17. 8. and Zechar. 2. 8. As an eagle stirreth up her nest, fluttereth over her young, &c.] See the Vers. 11. like speech, Exod. 19. 4. and the exposition. It is another comparison used to set forth Gods tender care over them, and his miraculous carrying of them through all dangers. So the Lord alone did led him, there was no strange god with him; the Sept. there was no strange god with them; the called. there shall no service of Vers. 12. idols be established before him. This is added, to aggravate their sin the more in serving strange gods, vers. 16. and the meaning is plain, that no other god did help in the leading of them, but the Lord alone, so that it were gross ingratitude to serve any other god. He made him ride on the high places of the earth, that he might eat the increase Vers. 13. of the fields, &c.] By the high places the land of Canaan is meant, which was full of high mountains, and of high walled cities. Whereas Egypt was low and plain for the over-flowing of the waters: and to ride upon them is to conquer and possess them, as the phrase is used, Psal. 45. 4. and 66. 12. Rev. 6. 2.& 19. 11, 14. Esay 58. 14. The increase of the fields was the corn growing plenteously there, honey out of the rock was that which the bees gathered thither into the holes thereof, the fruits also sweet like honey growing on date trees and palm trees may be meant, for they grew on rocky places, as also did the olive three, and the rock is mentioned, because it was somewhat miraculous, that a barren rock should be made to yield such fruits unto them, as sometime Exod. 17. Numb. 20. 11. the rock yielded them water in the wilderness. Butter of kine with milk of sheep, and fat of lambs, &c.] He proceedeth Vers. 14. here to reckon up all manner of earthly blessings, wherewith that land abounded; so butter and milk are spoken of, as signs of a fruitful land, Esay 7. 21, 22. and the milk of sheep, Prov. 27. 27. of the rams of Bashan] Which was a place of singular note for fatting cattle; Numb. 32. 1, 2. with the fat of the kidneys of wheat, that is, the finest flower of the wheat kernel, when it is full ripe, for then it looketh like kidneys. and thou didst drink the pure blood of the grape.] Hereby is meant read wine, which was the best in that land. And by all these mystically are set forth The Mystery. the spiritual blessings of the Church under the Gospel; for the Church is set upon high& heavenly places, feedeth upon the fruits of the fields of the holy Ferus. Scriptures, sucketh honey of comfort from the Rock Christ, eateth butter of the examples of the ancient fathers, and milk of Christs doctrine, the fat of the wheat of the holy Sacrament, and the blood of the cup there; so Ferus. But Rabanus by the honey understandeth the miracles of Rabanus ex Gregor. Christ; and by the oil, the Holy Ghost, which he sent upon them at Pentecost; and by the fat of rams, the examples of the Apostles, who as rams went before the flock; and by goats, repentance; in other things he agreeth with Ferus. But Jeshurun waxed fat and kicked, &c.] Having spoken hitherto upon the second part, now followeth the third, viz. the peoples ingratitude, Vers. 15. from hence to vers. 19. For Jeshurun, the called. hath Israel, and the Sept. beloved. It signifieth righteousness, by which name Israel is called, because an holy people by calling. Shor also signifieth a bullock, from which Jeshurun may be derived, and then there may be an allusion in the word to a bullock, unto which in waxing fat and unruly, Israel is compared. Shor also signifieth to see, from whence Israel may have the name, because at the giving of the law they saw the glory of God. So Ainsworth, the Ainsworth. same word is also used to set forth Israel, Chap. 33. 5, 26. and Esay 44. 2. {αβγδ}, of which Jeshurun cometh, signifieth to be right, or to please, according to which last the Sept. and vulgar latin render it dilectus beloved, or with whom God was well pleased. I hold with Junius, that Israel is thus called here from rectitude, a virtue sometime in Israel, but now Moses foresaw by the Spirit of prophesy, that they would go altogether from the rule of righteousness, when they should once wax fat with Gods benefits, and this served to aggravate their sin, as a bullock being kept in the best pasture, that it may be the more able and fit for labour, when it kicketh up the heels, and becometh the more unruly. And there may also be an allusion in the word Jeshurun, to Shor a bullock, as the comparison is made, Jer. 31. 18. The sin in particular, with which they are charged, is, that they sacrificed Ver. 16, 17, 18. to strange gods, to devils, and forgot God that made them. The word translated, to devils, is {αβγδ}, to destroyers, because the devil, that is served in idols, destroyeth mens souls, and it is opposed to the rock of their salvation, which God is said to be. neither did their fathers fear,] For fear, Hebr. is {αβγδ}, signifying a fear with horror, lest they should be hurt by them; for they can do neither Jer. 10. 5. good nor evil. And hitherto the third part of this song, now followeth the fourth, viz. Gods judgments executed upon them, vers. 19, 20, &c. When the Lord saw Ver. 19, 20. it, he abhorred them because of the provoking of his sons and of his daughters, &c.] They are called his sons and daughters for his grace towards them, whereby he choose them to himself, although their spot was not the spot of his children, vers. 5. I will hid my face from them] So Jer. 18. 17. the hiding of his face is the withdrawing of his favour, and therefore it is prayed against, Psal. 27. 9.& 102. 2. Exod. 33. 15, 16. They have moved me to jealousy with that which is not God, &c. and I will Vers. 21. move them to jealousy with those, that are not a people &c.] This is a prophesy of the rejection of the Jews, and of the vocation of the Gentiles, as it is Hugo carded. applied, Rom. 10. 19. 1 Pet. 2. 10. and the like prophesy is Hos. 1. 10. For the Gentiles were no people of God, and had not the knowledge of his laws, and so were a foolish people, as they are here called, but they being received to grace, the Jewish nation was moved to jealousy and anger against those that instructed them in the faith, in every place stirring up persecution against them. The Hebrews expound this of the chaldeans, which carried them away captive, because they are said to have been no people, Esay 23. 13. and Rabanus and Ferus, of the Gentiles, that got the dominion over the Jews and divers times afflicted them, as is shewed in the book of Judges. But because the chaldeans and those nations were not taken in the room of them to be a people, that application doth no way agree, seeing the things opposed here are their provoking God to jealousy, by taking other gods unto them, which were no gods, and his taking another people to be his people, which were no people. And by this the Jews are noted to have been greatly provoked, Rom. 11. 14. 1 Thess. 2. 15, 16. and of the foolishness of the Gentiles in times past, see Rom. 1. 21, 22. Jer. 10. 8. 1 Cor. 12. 2. For a fire is kindled in my anger, and shall burn to the lowest hell, and shall consume Vers. 22. Ferus. Calvin. the earth with her increase, &c.] Ferus and Calvin understand the next verses, I will heap mischiefs upon them, and spend mine arrows upon them, they shall be burnt with hunger, &c. as an explication of the fire here spoken of. And Hugo by earth, which, he saith, the fire shall destroy, understandeth Hugo carded. wicked and earthly men; and by the increase, their works; and by the fires burning to the lowest hell, their eternal destruction with fire; and by the foundations of the mountains, the hopes and counsels of the proud, to which they trust. It is plainly a metaphorical speech, the great judgments of God upon their land being meant, which should wast, and brought to destruction in the fruitfulness thereof, as if it were fire burning all, as when Sodom was destroyed by fire and made waste for ever. By the lowest hell, the inner parts of the earth are meant, as the word Sheol is sometime taken, wherefore in speaking hereof a most piercing and hot burning judgement is meant. And this of destroying their land, as by fire, was long ago fulfilled, when that fruitful soil was made so barren, as I have before noted upon Deut. 28. and so it continueth to this day. And the allegory made by Hugo hereupon is very good. I will heap mischiefs upon them, I will spend mine arrows upon them, &c.] Vers. 23. After the judgments threatened upon their land, now follow judgments upon their persons: for I like best this distinction of this verse, from vers. 22. By mischiefs, are meant all sorts of evils, and these are also called arrows, both plagues, Zach. 9. 14. and pestilence, Psal. 91. 5. and other sicknesses, Psal. 38. 2. Job 6. 4. of famine, Ezech. 50. 16. of wars, Jer. 50. 14. and Homer calleth the pestilence an evil arrow. Iliad. 1. There be seven arrows, saith Bernard, wherewith God woundeth here, hunger, Bernard. thirst, heat, could, weariness, infirmities, and the necessity of dying, and they that make a good use of the six former, shall not need to fear the seventh, according to which Job saith, In six tribulations he will deliver thee, Job. 5. Psal. 38. 2. and in the seventh he shall not touch thee. Of these David saith, thine arrows stick fast in me. Allegorically, Gods arrows, saith Hugo, are his revenges Hugo Cardin. shot from the bow of his Word by shooters, the Prophets and Apostles; of which it is said, the arrows of the Almighty are sharp, so that they pierce Psal. 127. the soul, that is, the menaces of his Word against the wicked. Thus they, but what these arrows are, this song telleth us best, vers. 24, 25. viz. these seven the burning with hunger, devouring with burning heat; bitter destruction, Ver. 24, 25, the teeth of beasts; the poison of serpents, the sword without, and terror within. The 1. rendered, burn, is {αβγδ}, a word no where else used, but this word in called. signifieth to burn, and unto burning by famine it is alluded, when Lament. 4. 8. it is said, their visages visages were as black as a coal. The called. rendereth it blown up, or swollen with famine. This answereth to their waxing fat, and kicking, vers. 15. and thus they were judged, as Hugo noteth, in the destruction of Jerusalem, whereof see Lam. 2. For devouring with burning heat, the Sept. called. and vulgar latin have, devouring by fowles, for the word {αβγδ} resheph, here used signifieth an hot disease, or fowles, or a fiery coal, Hab. 3. 5. it is joined with the pestilence, and rendered hot burning coals. That of Psal. 78. 48. he gave their cattle also to hail, and their flocks to hot thunderbolts; in speaking of the plagues of Egypt, seemeth to be a setting forth of the like judgement. But if we take it with the Sept. and called. for devouring by fowles, it will better answer to the teeth of beasts, and the biting of serpents by and by also spoken of. For of this the Psalmist complaineth, the dead bodies of thy Psal. 79. 2. Saints have they given to the devouring of the beasts of the field, and to the fowles of the air. And this is followed by Hugo, who by the fowles, Hugo carded. beasts, and serpents, mystically understandeth devils; and upon these words, with bitter destruction, or bitter biting, he saith, the biting of the devil is bitter in the committing of sin, more bitter in the separation of the soul, and most bitter in the resumption of the body again. Calvin for hot burning, Calvin. hath, an hot disease, which he joineth with bitter destruction, expounding both together of the pestilence, and the judgments here threatened, he saith, are three, famine, pestilence, and the sword. The word {αβγδ}, rendered destruction, signifieth a cutting off, which may either be by the pestilence, a corrupted air, or by an evil spirit, saith Pagninus, see the same, Pagninus. Psal. 91. 6. the chaldee is for destruction by evil spirits, the Septuag. for a stinging plague called opisthotonos, which as Celsus saith, is a vehement Cornel. Celsus, l. 4. c. 3. disease in the neck, straining it backward to the shoulder, and killeth within four dayes. I take this biting excision to be some mortal striking by itself, distinguished from all the rest, but with more tormenting pain, because it is called bitter destruction: but if that we follow that translation of devouring by fowles, this is nothing else but their bitter biting to death. For the teeth of beasts, see Levit. 26. 22. and unto the lion and bear is joined, the serpent biting. Amos 5. 19. of the famine, pestilence, noisome beasts, and the sword joined altogether, see Ezech. 14. 21. of inward terrors, Deut. 28. 65. I said, I would scatter them into corners, I would make the remembrance of Vers. 26. them to cease from amongst men,] The vulgar latin, And I said, Where are they, I will scatter them, &c. but in Hebrew there is no such interrogation; only the Lord professeth here to moderate his anger, and not utterly to destroy them, when he was most provoked out of his infinite mercy, lest the heathen, their enemies, should insult, and ascribe their prevailings against them to their own might. Were it not that I feared the wrath of the enemy, lest they should behave themselves Vers. 27. strangely, and say, Our hand is high, and the Lord hath not done all this. Here God putteth upon himself the person of a man, for properly he feareth not the wrath of any, but he sheweth by saying thus, that he would not utterly destroy them; not for that they deserved it not, but to keep the enemy from blaspheming, as if in spite of the God of Israel, he had Exod. 32. thus extinguished the name of Israel; as hereby Moses sometime sought to move the Lord on their behalf, Numb. 14. 15, 16. And if the enemy should upon their extinction have done thus, it had been a behaving of themselves strangely. If it be said, the Lord hath done thus by the Jews, they are scattered, as all know, and their name is in a manner extinct, how then is this propounded, as only spoken of, but that should not come to pass? I answer, it is meant only, that he would not suddenly do this, neither did he it, till after a long time, to keep them in dispersion, as at this day, nor hath he now done it so, as that the Gentiles take occasion to insult, but by their example, not to be high minded, but to fear. Neither is their Rom. 11. name yet put out so, but that there is still an election amongst them. For they are a nation voided of counsel] Some apply this to the Gentiles, Vers. 28. their enemies, but it is plainly a reason, why the Lord was moved to so great indignation against them, to have made an utter end of them: To be wicked, and to persist in sin against all threatenings of judgments and promises of mercies, is hereby shewed to be without understanding, and voided of counsel, as also vers 6. How should one chase a thousand, and two put ten thousand to flight, except their Vers. 30. rock had sold them, &c. Levit. 26. 7, 8. it is promised to them, if they obeied, that one should chase 1000, &c. but now through their wickedness contrariwise the heathen dealt by them, a few confounding a great many, for though the nations were many more in number, yet through power of God working with the Israelites, one of them was as a thousand in military prowess, and so although the number overcoming them were far greater, yet it was but as one to a thousand, if there were 1000 enemies to one of them. But this was also fulfilled by the Roman Army at the destruction of Jerusalem, whom the Jews far exceeded in number, and yet were destroyed before them in one year by the sword, famine and pestilence, to the number of 1100000, as Josephus writeth. Gods selling of them, is his delivering them over into their hands, and so is his shutting of them up, Psal. 44. Esay 52. 3. Psal. 31. 9.& 78. 62. For their rock is not as our rock, even our enemies themselves being Judges, Vers. 31. &c.] By rock, understand God, as vers. 4. and so the Sept. to make it plainer, their gods are not as our God. Here Moses bringeth in the people of Israel, as speaking with himself, and acknowledging, that their enemies could not have so prevailed, had not God delivered them into their hands, because although their gods be unable to do any thing, yet he is most mighty, and could, if it had pleased him, ever have preserved his people from destruction. And the enemies themselves were judges hereof, that is, were forced to confess thus much, Numb. 23. 8, 12, 19, 20, &c. Exod. 14. 25. 1 Sam. 4. 8. For their vine is of the vine of Sodom, and of the fields of Gomorrah, &c.] This Vers. 32. is the reason why God delivered them up into the hands of their enemies, to a vine the house of Israel is compared, Esay 5. 1. but like Sodom vines, which bear none but grapes of gull and bitter, since the destruction of that place by fire. Ezech. 16. 45. Israel is compared to Sodom, and Esay 1. 10. the bitter grapes here are evil works; but the called. hath it, their vengeance is like the vengeance of Sodom, and such is both their sin and punishment said to be, Lament. 4. 6. For the fields of Gomorrah, Hebr. are these words, {αβγδ}, which may be rendered either of the fields of Gomorrah, for so the word is used, Esay 16. 8. or of the blasted of Gomorrah, as it is used Esay 37. 27. we may take both together, and render it of the blasted or smitten fields of Gomorrah. Sodom, saith Hugo, signifieth Hugo carded. dumb, and Gomorrah rough, and with these vices were they infected, for they were mute, as touching the praise of God, and rough towards their neighbour in his necessity. Their grapes of gull both he and Rabanus apply to their bitter malice against Christ, expressed by the gull Rabanus. and vinegar given unto him, hanging upon the cross. And in them were figured out heretics with their corrupt doctrine not only like gull, but the poison of serpents, according to that which is added, vers. 33. their wine Vers. 33. is the poison of dragons, &c. for as poison killeth the body, so corrupt doctrine killeth the soul; and as the poison of serpents lieth hide, so this corruption is hidden under the colour of true catholic doctrine, and thus it doth aptly more particularly denote antichrist, and the mystery of iniquity, as Ainsworth applieth it, and the poison of asps is noted to be incurable, wherefore it aptly setteth forth their maliciousness to be incurable. Is not this laid up in store with me, and sealed up amongst my treasures?] That Vers. 34. is, this thy wickedness like that of Sodom, although thou thinkest it shall be forgotten and passed over, yet it shall not, for it is laid up in my remembrance and kept sure there, as under a seal in my treasuries of wisdom and knowledge, to take a time to repay thee with just punshiments; thus the word sealed is used, Job 14. 17. and Gods treasures are spoken of, Job 38. 22. and Col. 2. 3. Note, that sins which go yet unpunished, shall not always do so, but there are certain judgments coming therefore upon all the wicked, but God only knoweth what and when. To me belongeth vengeance and recompense, their foot shall slide in due time, Vers. 35. &c.] Of this saying use is made, Rom. 12. 19. and Heb. 10. 30. that we may therefore fear to sin. The called. for this, their foot shall slide, hath it, they shall go into captivity. the day of their calamity is at hand] For calamity, Hebr. is a word signifying either calamity, or a vapour, which maketh the air dark, and so is fit to set forth a day of judgement: the Sept. the day of their perdition is at hand; so 2 Pet. 3. 7. For the Lord shall judge his people, and repent himself for his servants. &c.] Vers. 36. Rabanus. By judging here, saith Rabanus, is to be understood discerning or separating, as Matth. 25. that the wicked may be condemned, and the godly received to mercy; for so both he and Hugo and others generally following the Vulgar latin read the words, He will judge his people, and have mercy upon his servants. And these two words saith Ferus, are to be observed, as setting forth Ferus. his divers proceedings at the last day; he will judge, that is, condemn some and have mercy upon, that is, save others. But here seemeth rather to be pointed out some time before the last day, when God will notwithstanding all their provocations past return in mercy to his people Israel. For judging is sometime put for defending, and punishing the adversaries of his people, as Heb. 10. 30, 31. and Psalm. 4. 3. 1. And this sense is given by Calvin and others, yet the particle for, sheweth rather, that is a reason of the miseries before threatened, verse 35. and then the word judging may be Calvin. taken properly for punishing, and although he judgeth them, yet he will repent him in mercy for his servants, and this is also followed by Calvin, the vulgar latin, will have mercy upon his servants, respecteth rather the sense, then the rendering of the word properly. And this Exposition of judging for punishing, I think, is rather to be preferred, unless we shall render {αβγδ} translated for by this word although as it also signifieth, or notwithstanding, and then the other sense will follow well, I will judge, that is, revenge upon the heathen my people, into whose hands I have delivered them, and this shall be when they repent them of their wickedness, as they shall do at the last. For God repenteth not for any, neither turneth to them, but when they turn unto him. When he seeth, that their power is gone, and there is none shut up and left, that is, when they are brought to extreme misery; a like phrase is used, 1 Kings 14. 10. 1 Kings 21. 21. the meaning is, when none are shut up or left untaken by the enemy, so that all things seem desperate. And this as Calvin noteth, is a great comfort to those that are humbled in their miseries, that they yet despair not, because the Lord useth to deal thus with his, that have sinned against him, he maketh their condition most miserable and desperate, and then that his mercy and power may shine the more he worketh their deliverance. And he will say, where are their gods, their rock whom they trusted? They that Vers. 37. Ferus. understand the final destruction of the wicked by judging, v. 36. take this for a bitter exprobration of their idolatries and worldly things, to which they trusted. And some for the exprobration of the heathen, when they Hugo carded. were brought to so low an ebb of misery by their prevailings over them. Calvin will have it to be the speech of Israel at length delivered, and triumphing Calvin. over the heathen, and thus deriding them; wherefore these words, and he will say, he saith, are as if it had been said, and it shall be said, viz. by Gods servants. Ainsworth will have it to be a check given by God to his people being Ainsworth. received to grace again after their misery for their former serving of idols; and this I take to be best, for the Lord shall make them see upon their conversion how vain and foolish they were in serving false gods, as if they would have been a rock of defence unto them, when as they shall then know and aclowledge that they can do nothing, but that God onely is able to do all things, to destroy and save, to kill and to make alive, as it followeth, verse 39. For thus, Jer. 2. 28. Israel is also checked. And so these words, he will say, are to be referred to the Lord, as the Sept. expressly refer them. Which did eat the fat of their sacrifices, &c.] This is not to be understood Vers. 38. as spoken of men, as Calvin taketh it, being hereby moved to think, that the Jews were not herein checked, seeing they ate not the fat at any time, much less in sacrifices: but as spoken of the false gods which the Jews set up unto themselves: for they are said to eat the fat of sacrifices, when it was offered to them, as when they were offered to God they are said to be his bread, Levit. 21. 6. Yet Hugo also taketh it to be meant of mens eating; that is, of the Jews contrary to the Law, but let the reader consider and he shall see that these words which did eat have reference not to them, but to their gods, by whom they are upbraided. And in this phrase God is brought in speaking, Psalm. 50. Dost thou think that I will eat bulls flesh, or drink the blood of goats, when as he meaneth, dost thou think that offering carnal sacrifices doth so highly please me. See now that I even I am he, and there is no God with me, I kill and make alive, Ver. 39. &c.] Having checked them by their false gods formerly served, which could do nothing towards the saving of them, or delivering them out of misery, now he draweth them to himself, as being of all might. Jonathan to make it the plainer hath this preamble; when the word of the Lord shall be revealed for to redeem his people, he will say to all people, jonathan. in Targum. see now, &c. This word I is doubled, and then it is added, there is no God with me, to imply the mystery of the trinity. jonathan, I that am, that was, and I that shall be: see the like speech, Esay 45. 5. and of killing and making alive, 1 Sam. 2 7. Job 5. 18. Hos. 6. 1. Esay 43. 13. For I lift up my hand to heaven and say, I live for ever: If I whet my glittering Vers. 40. 41. Hugo carded. Calvin. sword, &c. The horrible slaughter and destruction of the enemies of Gods people being now to be spoken of, that it might more certainly be expected, the Lord sweareth that it shall come, for this is the form of an oath with him, Gen. 14. 22. Exod. 6, 8. Numb. 14 30. The Septuagint therefore have it, I lift up my hand to heaven, and swear by my right hand; yet some will have it spoken in way of further declaring his almighty power to punish the wicked, and to reward the godly. For according to the letter, saith Hugo, this is a declaration of his excellent power above all things, for the higher, he lifteth up his hand the more heavy is his stroke, when it cometh: but he followeth the former, which indeed is to be preferred. Jonathan, as I live, so will I not break mine oath for ever. If I whet my glittering jonathan in Targum Hugo carded. Calvin. sword: Here if saith Hugo is an affirmative, and Calvin likewise, when I shall whet; for he meant certainly to do it The Septuagint, If I whet my sword like lightning, Zach. 9. 14. His arrow shall go forth like lightning, that is, suddenly and unresistibly. The Lord speaketh here after the manner of men, that kill with swords and arrows, not as if at any time he were disarmed, and had not his weapons ready, and judgement with him ready to be executed upon the wicked; but because when he striketh not, he seemeth to have laid his weapons aside. I will make mine arrows drunk with the blood of the slain, &c.] A phrase Vers. 42. to set forth the slaughter of infinite multitudes; somewhat like this is that Jer. 12. 12. Psalm. 68. 23. from the beginning of revenges upon the enemy. Hebr. {αβγδ} from the head of revenges; and so the Septuagint render it, meaning from the chief, or Captains of the oppressions of his people by the enemy; whom the Lord will chiefly destroy. Calvin, from the head in revenges of the enemy, that is, in taking revenge having no mercy upon any of them. If we Calvin. red it from the beginning the meaning must be, they shallbe destroyed and punished according to all the wrongs that they have done from the beginning: So Junius, I will leave nothing unpunished that they have done against me from the beginning. And this seemeth to me to agree best. But Junius. against whom are all these judgements threatened? Hugo will have it to be Hugo Cardin. against the wicked of the Jews, of whom it was said before, he will judge his people, and have mercy upon his servants, vers. 36. of their miseries to come by the called. and Romans, and of their last destruction in hell, when as the Gentiles converted and his true people, that is, the faithful indeed shall rejoice and praise God together, and give glory to his justice for this execution, as verse 33. But others better against the heathen, the infest enemies in times past of Israel, because comfort is spoken to the Iewes, v. Ainsworth. 36. and in calling upon all Nations to rejoice for this judgement, he addeth vers. 43. He will be merciful to his land and to his people; that which cometh between, being nothing else but a checking of them after their conversion for their wickednesses past, the more to humble them. Wherefore it is not probable, that being now upon the conclusion, he would add a threatening of utter destruction, and then profess mercy. For that invitation of the Gentiles to rejoice, v. 43. together with his Vers. 43. people, it is prophetical, showing that the Gentiles should under the Gospel partake of his grace; and although his people were for a long time hardened, yei they should at last be converted, and so together with the Gentiles make one Church of God, and thus it is applied, Rom. 15. 9. 10. Hebr it is, rejoice ye Gentiles, his people; but by the Sept. it is rendered with his people, and by Paul following them, Rom. 15 9, 10. showing, that with, is to be understood. For he will avenge the blood of his servants, &c.] That is, as judgements should be executed for oppressions and cruelties towards the Jews before the Gospel, so under it, the blood of the martyrs, that was shed, shall be avenged upon all persecutors, whereof the faithful shall finally rejoice, as Rev. 19. 1, 2. and he will be merciful to his land, and to his people] Hebr. he will make atonement or be propitious, the word being used, which is Levit. 16. upon the atonement day. That is, after this, they should bear no more punishments for their fins by being persecuted or given into their enemies hands, but dwell safely in their own land for ever. Then Moses came and recited all the words of this song in the ears of the people, Vers. 44. he and joshuah the son of Nun, the Septuagint, he came to the people, the called. he came from the tabernacle, the house of Doctrine, and he doth not onely recite, but press it unto them, vers. 46. 47. to the end, showing his most earnest desire of their good, and this is the eighth particular according to the distinction before going. ch. 31. 1. The 9. particular is Gods summoning of Moses to die, v. 28. And the Lord said to Moses the self same day, go up into this mount of Abraim, mount Nebo, &c.] God would have Moses see the land of Canaan, although he Ver. 48. should not come into it for his infidelity at the waters of Meribah; but of these words see Numb. 27. 12, 13, 14. For they are there likewise used. CHAP. XXXIII. ANd this is the blessing wherewith Moses the man of God blessed the sons of Vers. 1. Israel, &c.] This is the 10. particular, and after the song that spake so terribly against them, saith Calvin, it cometh aptly in to comfort them. jacob had before blessed every to his sons, Gen. 49. and now Moses, as another father of the Nation blesseth them the second time for further confirmation, and to establish the memory of these blessings, that they might never be forgotten. And he said, the Lord came from Sinai, and rose up from Seir unto them, and Vers. 2. shined forth from mount Pharan, and he came with ten thousands of his Saints: In setting forth these blessings, he useth first a Preface, vese 2. 3, 4, 5. 2. Blesseth each tribe, v 6. &c, lastly, a conclusion, v. 26, 27. &c. For the first, he pointeth at the most remarkable places, wherein the 1 The Preface. Lord had manifested himself unto them, that they might never forget what was done in each of them, but think upon it, and be affencted accordingly, that so they might be blessed indeed. The first place was mount Sinai. The Septuagint hath it unto Sinai, and so Ainsworth noteth, that the word Ainsworth. min, properly signifying from, is sometime used, Esa. 59. 20. the deliverer shall come to stone, Rom. 11. 26. from or out of Sion. These words from Baal of judah, 2 Sam. 6. 2. are likewise rendered to Baalah, 1 Chron. 13. 6. from heaven, 2 Chron. 6. 21. to heaven, 1 King. 8. 30. But we may well follow the proper interpretation, he came from Sinai, because he manifested himself from thence by thunder and lightning, a think cloud, an earth-quake and fire, in uttering all the words of the Law, and in propounding all his Exod. 19. 20. Ordinances there by Moses. Calvin rejecting that reading to Sinai, as Calvin. unapt, confirmeth this, and addeth that these apparitions striking great terror into them are here mentioned, to intimate that the blessings now to be propounded were with as great reverence to be received, as the Law then, because they came from the same God, although he was the instrument to utter them by the prophetical spirit which he had. The second place was mount Seir, And rose up from Seir unto them; This was the mount of Edom, Deuteronomy 2. 4, 5. the thing for which it is remembered, was because when Israel compassed this place, they were stung with fiery Serpents for their murmuring, and then a brazen serpent, Numb. 21. 9. a figure of Christ was set up to heal them: so that this place was remarkable for the figure of Christs passion here given them for our redemption, The word rose up, is properly used in speaking of the rising of the sun, and accordingly Christ, that was here typified, is said to rise up, and that by the name of the sun, Mal. 4. 2. The called. the brightness of his glory from Seir appeared unto us. The third place is Pharan, and shined forth from mount Pharan: In the wilderness of Pharan, saith Ferus, they were fed with quails, and the Spirit came upon the seventy. For to this wilderness they came, Numbers 10. 12. and in it they made eighteen of their mansions, as is there Numb. 11. noted, and so spent almost all the forty yeares of their peregrination. And therefore, this place might well be name in particular, as most famous for the things done there; and so Gods glory might be said to shine there: So Hab. 3. 3. And near Pharan the Law was repeated and explained, Deuteronomy 1. 2. Mount Sinai here setteth forth the Law, and Seir, whereabout the brazen serpent was set up the passion of our Lord, and Pharan, whereabout the Law was inculcated and illustrated the second time, a more clear light of knowledge in the mysteries of salvation: Wherefore mystically in naming these three, it is intimated, that they, who are terrified by the Law, God hereby coming home to their consciences, are forced to fly to Christs passion, and then he riseth up unto them to their comfort; and being in this estate, they are enlightened more and more, till they come to see all things clearly in the resurrection. To this effect, Ainsworth, who yet faith, that the rabbis apply it Ainsworth. R. Solomon. R. Eliezer Jonathan. thus, he rose up to the sons of Esau, but they would not; then he came to the sons of ishmael, but they refused: Lastly, he came to the sons of Israel. But if by Sinai Israel be meant, he came first to them, and not last, and so this conceit falleth. And he came with ten thousand of Saints, Hebr. with ten thousand of sanctity; that is, spirits of sanctity, holy Angels: So Jonathan expoundeth it, and Calvin, saying, that the Cherubims placed about the Targum Jonathou. Calvin. mercy seat served to show the attendance of Angels about him; see also Esa. 6. and Dan. 7. 10. Hence it is that Stephen saith, the Law was given by the dispensation of Angels, and Paul likewise, Gal. 3. 19. Some are for the people of Israel, Acts 7. 53. as here meant, with whom the Lord went from Sinai. Rabanus will have the great number converted after Christs passion to been meant insisting onely upon the mystery, but I with Calvin rest in the first, and the Septuagint have it, angels with him. From his right hand went a fiery Law for them. In the midst of so many glorious Saints, as witnesseth the Law was given out of flaming fire for Ferus. Israel, Hebr. {αβγδ} for him mystically, a fiery Law, or Law of fire, because by most ardent love onely it is fulfilled, and if not, fiery judgements attend the transgressors to seize upon them, so Ferus. The called. His right hand wrote out the midst of the fire, Rab. Sol. and R. Moses Gerundens. say, R. Solom. R. Moses Gerundens. that the Law appeared written with black fire upon white fire. Rabanus by his right hand from whence this feiry Law went, understandeth either the elect, that are not frigidly but servently set upon the doing of his will; for in their hearts this Law is written, or Christ Jesus, from whence the spirit like fire came and filled the faithful Act. 2. But that of Calvin for the right hand is rather to be preferred, the fiery Calvin. law is said to be in his right hand, as his sceptre whereby he governeth and exerciseth his power, and ruleth in the hearts of his people; and yet his writing of the Law with his own right hand, is not to be excluded, but may be held to be pointed at here also. Yea he loved the people, all his Saints are in thy hand, and they sate down at thy Vers. 3. feet, every one shall receive of thy words.] For people, Hebr. is, peoples, which is to be noted, because either the Gentiles embracing the faith are meant, as well as the Jews, according to Rabanus, or because Israel being Rabanus. divided into tribes, and each tribe being, as it were, a people by itself, might well be called peoples, according to Calvin. so judge. 5. 14. Act. 4. 27. Calvin. but hereby he would show, that although they were now distinguished into many peoples, yet his love was not divided from any tribe, but he loved them all, as the same holy seed of Abraham, the word Chobab here used, signifieth to embrace with love; the called. hath it, he loved them for tribes. I prefer that of Calvin. These words are added, to show, that he did not onely give the Israelites a sight of his glory, when he delivered the Law, and did many miracles before them, but also that he loved them peculiarly, that they might be the more excited to obedience, and so expect his blessings. Yet mystically also that of Rabanus may have place here, in that the plural number is used, peoples. all his Saints are in thy hand] Here by Saints, are meant the saints in Israel, which are by these words shewed to be under Gods power and protection in a special manner; wherefore he saith, his saints, and not all these peoples, as before, to distinguish betwixt the godly and all others in the Church, for all are not Israel, that are of Israel, and it is Israel only that he hath graved upon his right hand. Rom. 9. 6. Esay 49. 16. and they sate down at thy feet,] That is, hereby his saints are known, and this is their true description, to set themselves as Gods scholars to hear and learn his Will and Word, that they may do it. Their being at the foot of Mount Sinai to hear haply is alluded to; or it is a phrase amongst the Hebrews, Paul was brought up at the feet of Gamaliel; so to sit at Gods feet, is to learn of him in his Ordinances, so Mary sate at Jesus his feet, luke. 10. 39. This is a place to be noted for the diligent and careful hearer, and against the negligent and slothful, these are none of his saints, but the other onely. Moses commanded us a law, even the inheritance of the congregation of Jacob.] Vers. 4. Here the people are brought in speaking of Moses, and his law, extoling both him and it, that for the excellency of either by them acknowledged all generations to come might the more highly esteem thereof. For Moses sought not herein his own glory, but the more credit to his Ministry, when he bringeth them in as setting him forth for a King, that is, having the highest authority upon earth amongst them, not only which then lived, but which were afterwards to come from generation to generation: for he was still to be respected, as their king and only Lawgiver, and all other Judges and Kings were to obey him, and to have a care of the execution of his laws. And accordingly the common title given him by the Jews, great and small to this day, is this, Moses our master, as by Maimony, Moses our master was a King. Although the Maimony in Beth habthirah, c. 6. law was given by God, yet because by his ministry it is said, Moses gave us a law, so also it is called, the Law of Moses, 2 King. 14. 6. luke. 24. 44. Joh. 7. 23. I Cor. 9. 9. and this law is called their inheritance, to set forth the worth and the perpetuity thereof, as David, Psal. 119. 111. thy testimonies have I taken, as my heritage for ever. Wherefore let every true Israelite accordingly make account of it, and make it the joy of his heart to know and obey it. He was a King in Jeshurun, &c.] Of Israel called Jeshurun, see before, Chap, 32. 15. when the heads and the tribes were gathered together.] This hath reference to his giving them the Law, for then they were assembled to hear it. And Exod. 19. 7. hitherto the preface, the blessings now follow. Let Reuben live and not die, and let his men not be few.] Lest this tribe Vers. 6. should have despaired for the sin of their father so sharply censured, Gen. 49. 4. in Jacobs blessings, it is comforted by the promise of life, and multiplying into great numbers in the blessings of Moses. The chaldee, let Reuben live to life eternal, and not die the second death, and likewise Jonathan, let Reuben live in this world, and not die with the death, wherewith Jonathan in Targum. the wicked, perish in the world to come. The phrase of dying and not living, is often used, to show the greater importance, as Numb. 4. 14. Psal. 118. 17. Gen. 43. 8. The blessing of Reuben then is, that he should not be extinct from being a tribe amongst the people of God, but together with the rest of Israel enjoy life here and hereafter. For these words, Let not his men be few, Hebr. is, let his men be a number, {αβγδ}, methi mispa, which phrase is used to set forth a few, let men be few, as Deut. 4. 17. Gen. 34. 10. Esay 10. 19. and a few are called men of number, because they are soon numbered. The Sept. Let his men be many in number; but then many, is understood: the called. let his sons receive their inheritance by their number. And even he, that expoundeth called. Par. Ainsworth. the words thus, let his men be few, will have not, understood, as being to be repeated from the words, instancing in the like, Numb. 4. 15. but there is no such thing to be found. Calvin prefereth this, Let his men be Calvin. sew, without interposing not, the meaning being, that although he should live, and somewhat should be mitigated of his former punishment by Jacob, yet he should bear a mark of his levity always, in that his men should be fewer, then those of many other tribes, as we may see they were, Num. 26. yet they lived and are noted to have been valiant, and to have gone over Jordan armed together with Gad, and half Manasseth before their brethren, Josh. 1. as was appointed Numb. 32. to which therefore he might have respect in this blessing, speaking thus, Reuben shall live and not die, to encourage them in that service. It is to be noted, that Hon, one of the rebellious with Chorah, was of this tribe, intimating, that Reuben was deep in that rebellion, whereby he came to be so few in number. Hear, Lord, the voice of Judah, and bring him unto his people, let his hands be Vers. 7. sufficient for him, and be thou an help unto him against his enemies.] Here Simeon is omitted and Levi, that was the elder brother of Judah, being put off to the next place he is blessed in the second place. For Simeon, some will have him understood together with Judah, as Jonathan, who Jonathan in Targum. coupleth him with Judah, because he went with Judah forth to battle, judge. 1. 3. and his inheritance is said to have been in the midst of Judah, Josh. 19. 1. But some old Greek copies, saith Ainsworth, couple him with Reuben Ainsworth. thus; Let Reuben live and not die, and let Simeon be many in number. It is not without some note of disgrace, that he omitteth Simeon, as Gen. 49. 5.& 5. 7. he is said to have been a tribe together with Levi, that should be scattered in Israel, see my Notes there, and because he was for his sin Gen. 34. to have no such distinct inheritance, as the rest, he is not name here, although Levi, because he grew famous since for his zeal and office is name with honour, as it followeth in his blessing. The curse of Jacob took effect also in this tribe, in regard of the great diminishing thereof, for being Numb. 1. 59300, Numb. 26. 14. he was but 22200. and therefore it is to be thought, that this tribe was most guilty of the sin with the Midianitish women, Numb. 25. seeing Zimri then slain was a Prince of the tribe of Simeon, and so thousands of them then perished. Ainsworth also noteth, that whereas there were Judges or Kings of all other tribes, of this there was never one. Touching Judah, this tribe is thus preferred for the honour of the kingdom appointed unto it, and of the everlasting King Christ, who was to Gen. 49. 10. come of Judah, and he marcheth first of all the tribes, Numb. 10. 14. whereas Calvin. Jacob spake of his dominion, here Moses intimateth, that he should not come unto it without trouble, making him to call upon God for aid, as it happened to David, the first King that sprung of this tribe, and afterwards to Abijah, 2 Chron. 13. 14. and Asa, 2 Chron. 14. 11. and to Jehoshaphat, 2 Chron. 20. 5. and to Hezekiah, 2 Chron. 32. 20. for they all were in streights and called upon the Lord, who heard and delivered them according to this prophesy. And David saith, God taught his hands, Psal. 144. 1: to war, according to this, Let his hands be sufficient for him, and he returned to his people and kingdom, 2 Sam. 19. 11. and this tribe returned, after the 70 years captivity in Babylon, Ezra, Nehem. Mystically the return of Christ is pointed at, for he shall return unto his people, the Jews, Rom. 11. 26, 31. and the fathers always heard him, Joh. 11. 42. Heb. 5. 7. and all the faithful, who as Rabanus hath it, are also set forth by Judah, Rabanus. who always confess and call upon his name, and are heard in their prayers. And of Levi he said, thy Thummim and thy Urim with the man, thy merciful Vers. 8. man, whom thou temptedst in Massah, &c.] That is, let thy perfections and lights ever continue in this tribe, as the words Thummim and Urim signify, and therefore Calvin readeth, thy perfections and thy splendours. Of Calvin. the Thummim and Urim put in the high priests breastplate, see Exod. 28. 30. but the graces mystically set forth thereby are here meant, and the office of the high priesthood, which is hereby prophesied to be perpetual in that tribe, till the coming of Christ. The word rendered merciful, is by some rendered saint, or holy one, and it may be red either, the man, thy holy one, or the man of thy holy one; and if so, it is meant the man of God: but Aaron the high Priest is called a saint, Psal. 106. 16. Tremellius, with the man whom thou prosecutest, with mercy, and this seemeth to be best; the man of thy mercy, he is called, for the mercy shewed to this tribe, in turning the curse of Jacob into a blessing, in that their scattering was for great good to all, and honour to themselves. Whom thou didst prove at Massah, and with whom thou didst strive, &c.] It is said Exod. 17. that when the people were in Rephidim, they chod with Moses for the want of water, and that place was hereupon called Massah, or Meribah, and Numb. 20. they murmuring another time for want of water, and this is said to have been in Merlbah, vers. 13. and then they rose up both against Moses and Aaron, and they are said to have striven with the Lord, who was sanctified in them: but in the former place, there is no mention made of any chiding or striving with Aaron, but onely at Meribah, wherefore Tremellius rendereth Massah, as an appellative here, thou provedst him with temptation. But because Aaron together with Moses sinned there, how is this spoken of in his commendation? Calvin thinketh, Calvin. that it is mentioned the more to set forth the Lords mercy towards him, notwithstanding his weakness there shewed, or else, that his zeal for the Lord, from whence his error then proceeded, is hereby commended: for this made him impatient to see the people to tumultuate against God, or that by an apostrophe Moses turneth his speech here to Israel, thou( O Israel) didst tempt and strive with him. But he prefereth the former, for that although he broke out into impatience, yet he shewed great piety, and ceased not stoutly to do his office. Ainsworth referreth this tempting of Ainsworth. Aaron to the Lords reproving of him for his sin at this place, or to the Lords tempting of him with the other Israelites at Massah: for neither he, nor the rest of the Levites murmured then, saith Sol. Jatchi, for which he is Sol. Jarchi. commended, Mal. 2. 5. and Psal. 99. 7. or lastly, to Jesus Christ, as if it had been said, Thy Urim and Thummim, O Levi, is with Christ, thy holy one, whom thou temptedst, &c. The called. whom thou temptedst with temptation called. and he was perfect, and provedst him at the waters of contention and he was found faithful: the Sept. Whom they tempted in tentation and reviled at the waters of contradiction. Of all these Expositions, I prefer that of the peoples tempting Septuag. him and striving with him; for we red not, that the Lord striven with him at any time, wherefore I understand, thou temptedst him, thus, thou didst permit him to be tempted with a temptation indeed, when all the people striven with him, and murmured at Meribah, because he joined with Moses against them, seeking doubtless with all earnestness to suppress that sin, and so I take Massah with Tremellius for temptation, and not for the proper name of a place mentioned Exod. 17. where there was no striving with Aaron, but with Moses onely. And this is mentioned here in the commendation of Aaron, as being one famous act of his zeal for the Lord, his sin, that he then by infirmity fell into, being passed over, and next unto this he commemorateth the execution done by his tribe upon the Israelites that had sinned with the golden calf. It is then, as if he had said, when he called him the man of his mercy, this mercy was not shewed him in vain in conferring the Priesthood upon him, for Aaron one of this tribe and the high priest was tempted, and suffered much for the Lords sake, and the whole tribe shewed great zeal for him against the idolaters, Exod. 32. Who said to his father and his mother, I have not seen him, neither did he aclowledge Vers. 9. his brethren, nor knew his own children, &c.] Herein the praises of the whole tribe of Levi are set forth, they were so intent to serve the Lord in the office to which they were appointed, that no natural affection to those, that were most near or dear unto them could hinder them herein, but they did, as men wholly intent to the execution thereof, thus Calvin, Calvin. Junius. Rabanus. Junius, and Rabanus, &c. And more particularly in saying thus, respect was had to that, Exod. 32. 26, 27. where Moses biddeth them to kill every one his brother and his companion, and they did accordingly: and to the laws made for the priests, they might not mourn for father or mother dying, Levit: 21. 11. or for their brethren or children, for Aaron is forbidden to uncover his Levit. 10. 6. head, for his sons Nadab and Abihu that dyed before the Lord, and so are Eleazar and Ithamar, their brethren, lest they should be defiled and made unfit to execute the Priests office. Morally we are taught hereby, that nothing should hinder us in that way, which God hath appointed us to walk in, if father or mother, or brother or sister or children should stand to hinder us from following Christ, Matth. 10. 37. they must be neglected. It is also meant, in judgement he knew them not, according to the called. he had no compassion on his father and mother, when they called. Par. were guilty of judgement, and accepted not the faces of his brother, or of his son: for these words, I have not seen him, are as much as, I have not respected him to be moved with partiality. for they have observed thy word, and kept thy covenant.] This sheweth, that the praise given to Levi before was of all that tribe, and not of the high priest singularly, as that of being tempted before going, and it confirmeth the Exposition set down, Levi went according to the Word of God in killing the idolaters, and thenceforth in passing over the funerals of their dearest friends without mourning for reverence to the Lords sanctuary, as they were bound by his covenant. They shall teach jacob thy judgments, and Israel thy laws, they shall put incense Vers. 10. before thee, &c.] This was another part of the office of this tribe, as is shewed, Levit. 10. 9, 10. Deut. 17. 9, 10. Chap. 24. 8. Ezech. 44. 23, 24. Mal. 2. 6, 7. in all which places his teaching of them and his knowledge is spoken of, and celebrated. For his putting incense before him, see Exod. 2 Chron. 26. 18. 30. 7. and for his offering all kinds of sacrifices, meant by whole burnt-offerings, Levit. 6. &c. Jacob and Israel are both name here, saith Ainsworth, Ainsworth: to set forth the weak and the strong, for the Church is called Jacob for the weakness, Amos 7. 2, 5, 8. and Israel for the strength of his faith. For these words, they shall put incense before thee, Hebr. it is, in thy nosthril, or anger, because Gods anger is pacified hereby, Numb. 16. 46. And in this the high Priest figured out Christ, Rev. 8. 3, 5. and the Levites teaching the weak and strong, his care to have his lambs fed as well as his sheep, Joh. 21. 15, 16. bless( Lord) his substance, and accept the work of his hands, smite through Vers. 11. Calvin. the loins of them that rise up against him, &c.] This, saith Calvin, is added for the comfort of the Levites in respect of worldly things, because they had none inheritance amongst their brethren, they might have feared, lest they should want sustenance, therefore that they might cheerfully intend the service committed unto them, and not care and toil for the world after the manner of other men, he blesseth their substance, hereby putting them in hope, that they should never want, but be abundantly supplied out of the tithes and offerings of the Lord. and accept the work of his hands] This, he saith, may be understood generally of that labour, which is about getting food, and of the work of their ministry about the tabernacle, that it might be as fruitful to them to bring in necessaries for this life, as the labours of others in tilling the ground. And because the ministers of God executing their office faithfully, shall always have enemies of the wicked, that cannot abide the light, or to have their sins impugned, he terrifieth them with striking through their loins, and casting them down so, that they never rise up again. So Jeremiah is promised, they shall fight against thee, but shall not prevail. This Jer. 1. 19. Numb. 16. was proved true in Chorah and his company, and it is a great comfort to all Gods faithful Ministers, and a terror to those that hate them. The word {αβγδ} rendered, his substance, signifieth either power or substance, the first is followed by the Sept. and this word is put for an army, Ezech. 37. 10. and Maimony saith, the Levites wage not war, like other Israelites, Maimony treatise of release, c. 13. but they are the power or army of God, as it is written, bless, Lord, his power, and they are called an army or host, Numb. 4. 3. the other of substance is followed by the chaldee; we may may take it for both, for they that serve God at his altar shall not only be liberally provided for, that they may not seek worldly lucre, but also be found to have great power through God against the enemy assaulting his people, and in all dangers, and against all that hate them, and thus the last clause answereth well to this first. Rabanus rendering it, bless, Lord, his fortitude, applieth it mystically to Rabanus. The Mystery. the Martyrs of God, who are here prophesied of, that they should be of invincible courage in the midst of all their torments, and the backs of their persecutors are threatened with striking through, which is, when unawares, they not foreseing it, horrible judgments come, as it were upon their backs, when, as it is in the book of wisdom, they shall repent with over-late and unfruitful repentance, saying, these are they, whom we had in derision, and taunted at them, we senseless men thought their life a madness, and their end without honour, how are they now counted amongst the saints of God, and their lot is amongst his sons? And of Benjamin he said, the beloved of the Lord shall dwell in safety by him, Vers. 12. and the Lord shall cover him, &c.] Benjamin was the youngest of all Jacobs children, and yet he is here put next unto Judah and Levi, because his lot was by Judah, between him and Joseph, Jos. 18. 11. and he calleth him the beloved of the Lord, because Jerusalem, which was in this tribe, was chosen by the Lord to place his name there, Josh. 18. 28. wherefore he saith, he shall dwell in safety by the Lord, and under the covert of his wings, as Psal. 91. and by dwelling, is meant his continuance in the truth, and adhering to the chosen Kingdom of Judah, when others fell away, 2 Chron. 11. 1, 2, 3, 12, 13. and he shall dwell between his shoulders.] This Ainsworth understandeth of the Lord dwelling within the coasts of Benjamin, which in the Hebrew Ainsworth. phrase are called shoulders, as we do red, Numb. 34. 11. of the shoulder of the Sea of Chinnereth, that is, the cost thereof. But Calvin rejecting Calvin. this as forced, will have Benjamins dwelling, as it were, between the Lords shoulders meant, a comparison being taken from a mother, which holdeth her child, whom she greatly tendereth, between her arms: and this I prefer as best, because both Benjamins dwelling by the Lord only is spoken of, and although a nook of land by the Sea in form of a shoulder is so called, yet the coasts of any tribe had never yet any such name given unto them. And of Joseph he said, Blessed of the Lord be his land, for the precious things Vers. 13. of heaven, for the due, &c.] In this blessing Moses speaketh singularly according to the blessing of Jacob before, Gen. 49. 22. as he doth not of any other tribe, to confirm that, which was then said the more, as Calvin hath it. Wherefore the exposition may be seen there, he blesseth his land with exceeding great fruitfulness, yea his very hills and mountains, and him with victory over his enemies. For the precious things brought forth by the Sun, and the precious things brought Vers. 14. forth by the Moon.] Here his earthly blessings are amplified more, then they were before, the natural causes of fruitfulness being mentioned, the heat coming from the Sun, and the moisture from the Moon making all things to grow and flourish. Sol. Jarchi saith, the Moon ripeneth some Sol. Jarchi in Deut 33. fruits, as Cucumbers and Gourds, as the sun, to which Joseph's land lay open, ripened grapes and other fruits. Cazkuni by Moons, understandeth the moneths, in one of which the summer fruits were gathered, in other olives, and another dates. For the precious things of the ancient Mountains, &c.] The Mountains Vers. 15. are called ancient, not because they are more ancient then the earth, but because they were first dried from the waters of Noahs flood, and so were first made fit to bear fruit. Calvin thinketh, that they are called ancient Calvin. for honour, because of their fruitfulness. And they are name in particular, to show how fruitful this land was, when the very hills abounded with fruit, as is shewed of mount Ephraim, judge. 17. 1. and the mountains of Samaria, Amos 3. 9. By the epithet of everlasting and perpetual, the mountains and hills are also set forth, Hab. 3. 6. being so called, because they continue always from the beginning to the end of the world. and for the good will of him, that dwelled in the bush, Let blessings come upon Vers. 16. Calvin. the head of joseph.] Calvin misliking this reading, hath it, let the good will of him that dwelled in the bush come upon the head of joseph; the fountain of all blessings being hereby shewed, even the good pleasure of God, that in great mercy had appeared to him, the bush like a flamme of fire, and this the Hebrew will bear without supplying the word blessing, which is supplied by others. The Sept. for good will, have, the things acceptable to him, that appeared in the bramble bush; the Vulgar latin, the blessing of him, that appeared, &c. The Lord is here thus described, because his almighty power was thus shewed, when the bush burned, but was not consumed, and because there and then he declared himself to be the God of their fathers, ready to bless them for their sakes, which things are mentioned in the description made by Jacob, Gen. 49. 25. so that he being both able and willing for his love to Jacob his father, who loved him so dearly, he might certainly expect this blessing. His glory is like the firstling of his bullock, his horns like unicorns, with them Vers. 17. he shall push the people together, &c. the called. the chief of his sons his glory; this, saith Cazkuni, was Joshua, who came of Joseph, and conquered the Cazkuni. land, pushing the people, as with Unicorns horns, see Numb. 23. 22. And he is compared to the firstling, that is, the best and goodliest of bullocks in Josephs land, and to the Unicorn which is the King of beasts, and therefore a King may well be compared unto it. Lastly, showing, who they were, that were thus blessed and should prevail, he saith, the ten thousands of Ephraim, and the thousands of Manasseh, because Ephraim was blessed Gen. 48. 19. by Jacob with a greater increase of people, then Manasseh, and had many more men, Numb. 1. 33. yet Manasseh had more afterwards, Numb. 26. 34. But Moses respected Iacobs blessing, and what Ephraim should again be, when he should be the head of a kingdom. Sol. Jarchi saith, by the ten thousands of Ephraim, Ioshua is set forth, and his men; by the thousands of Manasseh, Gideon and his men. Hugo will have Jeroboam Hugo carded. meant, that was first King of the ten tribes, and was an Ephraimite, when joseph is compared to a principal bullock, and he saith, the horns of an unicorn in the plural are ascribed to joseph, and not an horn, to denote two tribes that should come of him. And in Ephraim with his ten thousands, he saith, are figured out the Gentiles, and in Manasseh with his thousands, the Jews, because the Gentiles are as the younger brother, and yet are preferred before the Jews, who are as the elder, and the faithful of them are many more, see Rev. 7. 9. And of Zabulun he said, rejoice Zabulun in thy going out, and Issachar in thy Ver. 18, 19. tents, they shall call the people to the Mountain, &c.] Here are two tribes put together, saith Calvin, because they should be placed near together, but Calvin. their divers condition is in these words declared; Zabulun he sheweth, should be industrious, making many expeditions by sea into foreign parts to get wealth, as his dwelling being near the sea was fit for this purpose; but Issachar should keep at home, and led a more quiet life, and being made wealthy, he sheweth, they should not forget God the author of their prosperity, but come up to Jerusalem, and bring sacrifices to him, in that he saith, they shall call the people to the Mountain, and there they shall offer the sacrifices of righteousness, for they shall suck of the abundance of the Seas, and of treasures hide in the sand: for by the mountain, the temple standing upon mount Moriah in Jerusalem is meant, to which they though dwelling far off should come to worship, inviting one another so to do, as the like is spoken of, Psal. 122. By the abundance of the seas, and the treasures hide in the sand, the gain coming in by Merchandise is set forth by a figure, and not golden sands or treasures hide in the sands, as some do fond imagine, saying, they should have such abundance, that they should hid gold and silver there. That of Calvin is confirmed by the Sept. turning it, the merchandise of the nations, that dwell by the sea. Hugo will have either Hugo Cardinalis. their going out of Egypt, or their goings to sea to be meant in the first words, and Issachars dwelling in safety in the next. For their calling of the people to the Mountain, he also expoundeth it of Jerusalem, to which they should repair to utter their merchandise, many flocking unto them thither to buy it, and then they should in thankfulness for their riches do sacrifice; and by the hide treasure in the sand, he will have pearls and gold oft times found in the sands by those, that go to sea, meant. These two tribes are also spoken of by Jacob, to the same effect, and put one immediately after another, Gen. 49. 13, 14. Issachar is noted by Ainsworth Ainsworth. to be the elder brother, yet Zabulon his younger is placed first, and Gen. 49. 13. whereas Issachars dwelling in tents is spoken of, he also noteth, that his country was fruitful of corn, and therefore he restend quietly at home and followed his husbandry. But for their calling of the people to the Mountain, he specially noteth, out of Sol. Jarchi, that this is to be Sol. Jarchi. applied to Issachar, whose sons are said to have had understanding for the 1 Chron. 12. 32. times to know, what Israel ought to do, the heads of them were 200, and all their brethren were at their command. Jarchi saith, they were heads of the counsel employed hereabout, that is, sitting quietly in their own land they observed the new Moons and the times of other feasts, giving all Israel warning thereof, that they might then go up to jerusalem the place which God had chosen. And of the Gentiles, it is said, All peoples shall flock unto it, Esa. 2. 2, 3. and say, come let us go up to the mountain of the house of the Lord; so that by the people the Gentiles may also be understood, who trafficking with Zabulon, were by them drawn to the worship of the true God. And of Gad he said, blessed be he that enlargeth Gad, he dwelleth as a Lion, Vers. 20. and teareth the arm, &c.] Jacob had foretold, that a company should overcome Gad, but he should overcome at the last, wherefore the enlargement Gen. 49. 19. of Gad here spoken of may best be understood of his enlargement by shaking of the dominion gotten over him by his enemies, so the word enlarging is used, Psalm. 4. 2. This was fulfilled by Jephtah judge. 11. He is compared to a Lion, because in Davids time there were of the Gadites 1 Chron. 12. 8. that had faces like Lions, and were most strong and valiant. For these words, and teareth the arm with the crown of the head, the Septuagint have, he shall break the arm and the ruler, the called. he shall kill rulers with Kings, and by the arm is meant strength, by the crown of the head, principality, so that it is meant, none should be so strong or so high, but he should overcome them. Of Gad it is also thus said for his going with the Reubenites before the other tribes to fight against the Canaanites, Ios. 1. 12, 13, 14. to encourage him in that enterprise. And therefore to denote his engagement to this precedency in those warres made to subdue the Canaanites unto Israel, it is added: He provided the first part for himself, because there in a portion of the Lawgiver Vers. 21. he was saved, he came with the heads of the people, and executed the justice of the Lord, and his judgements with Israel; The Septuagint, he provided in the beginning, or at the first, that is, he with the Reubenites seeing the land of Numb. 32. jazer, that it was fit for cattle desired to have his part there, and had it granted before that they went over jordan, and parts were on the other side of that river given to the rest of the brethren. Sol. jarchi, he provided to receive his portion in the land of Og, which was the beginning of subduing that land, Hebr. it is, He saw a portion for Sol. jarchi. him, but by seeing is meant providing. For these words, There in a portion of the Law-giver he was saved, Hebr. There a portion of the Law-giver covered, and it is a description of the land of Gad, it is said to be covered, as Calvin who following this reading well noteth, because it was not known till they Calvin. desired that country, that it should be a part of the inheritance of the children of Israel, and it is called a portion of the Law-giver, because Moses by the direction of the Lord assigned it unto them, and hereby he confirmeth it, that there might be no further controversy about it afterwards: but it was at the first covered or hide from Moses himself, that they should have a possession there, wherefore he reproved them and the Reubenites for desiring it. But being better informed by the Lord, he gave it unto them, and now saith, it is a portion of the Law-giver at the first covered. Some he saith will have it thus called, because the body of Moses was here covered or hidden, and some that it belonged before to the nobles of the Amorites, who had there ceiled Palaces, but he rejecteth both these. Iunius rendereth the words, there in a portion of the Law-giver he was protected, expounding Junius. it of the strength of the place, and the protection of the Lord over it, when he was gone to fight with his brethren against the Canaanites their wives, children and cattle being placed there in the mean season; and this is followed by Ainsworth, but I prefer the former, as agreeing to the words without any variation. Hugo following the vulgar latin; And he saw his principality, and that in his part a doctor was reposed, &c.] Perverteth the sense by expounding Hugo carded. it is a prophesy of some Prince and wise men that should arise out of this Tribe. The next words, He came with the heads of the people and executed, &c. are to be understood of his going with the foremost to fight against the Canaanites, and to destroy and root out that impure generation, which was a thing that God in his just judgement had decreed against them for their great abomination; and to this Calvin applieth, that Psalm 149. 6, 7, 8. And of Dan he said, Dan is a Lions whelp, he shall leap from Bashan. This Vers. 22. Ainsworth. seemeth, as Ainsworth hath it, to be a prophesy of singular exploits of this tribe, as against Leshem, Ios. 19. 47. which they assaulted and subdued, and against another place, upon which they came suddenly, as a Lion leapeth upon his prey when they were secure, judge. 18. 27. From Bashan, this belonged not to that tribe, but to Manasseh, Numb. 32. 33. Ios. 13. 7, 8. yet because it was near, and Lions used to leap out from thence, this comparison is used, it being meant, he shall leap upon his enemies, as a Lion from Bashan; so Cazkuni. The called. not so to the purpose, His land shall Cazkuni. be watered with the rivers running from Bashan. For thus it hath no agreement with that of the Lions whelp before spoken of. And of Naphthali he said, O Naphtali satisfied with favour and full with the Vers. 23. blessings of the Lord, possess thou the West and the South; the vulgar latin, Naphtalim shall enjoy abundance, hereby was shewed, that his land should be also very fruitful, and mystically, because he prophesyeth abundance of favour, and fullness of blessing to be shewed here, the Lord Iesus his dwelling in this land, and doing miracles here first, and causing the light of the Gospel to shine is pointed at. For in the land of Naphtali he first preached, Matth. 4. 13. and Capernaum called his City, Marc. 2. 1. Matth. 9. 1. was in this tribe, and here he did many mighty works, Matth. 11. 23. Cazkuni. Here also Cazkuni saith, were the first ripe fruits. For these words, possess thou the West and the South, Hebr. it is, the sea and the South; the called. Numb. 34. 11. the Sea of Ginosar, Hebr. the Sea Chinnereth, in the N. T. called Genesaret, luke. 5. 1. and hereby the West was commonly name. And of Asher he said, let Asher be blessed with children, and let him be acceptable Vers. 24. to his brethren, and let him dip his foot in oil, &c.] Asher signifieth blessing, and accordingly he is pronounced blessed either with children, because he should be very populous, or amongst the children, of Israel, intimating that he should be more blessed then other tribes, as is expressed in the next words, Let him dip his foot in oil, and thy shoes shall be iron and Vers. 25. brass, and as thy dayes so shall thy strength be, and let him be acceptable to his brethren, much like that of Jacob, he shall yield royal dainties, and his bread shall Gen. 49. 10. be fat; he should abound so with wheat and oil of the best, that all should seek unto him therefore. Calvin will have his acceptableness to be for his stayed wit and good manners, Job 29. it is likewise said, I did wash my feet in butter, to set forth abundance. By his shoes shod with iron and brass, mines of these metals in his land are generally understood, or we may hereby understand his great strength, and so the next words are an exposition of these, as thy dayes so shall thy strength be, the word rendered thy strength Hebr. is {αβγδ} onely here used, which Cazkuni saith is the same with Cazkuni. {αβγδ} weakness or old age, as Chebes is the same with Cheseb a Lamb, there being onely a metathesis of the letters, wherefore the vulgar latin rendereth it, as thy youth, so shall thy old age be, meaning strong and lusty; yet both the Septuagint and called. render it strength, the sense according to all is the same; hereby it is prophesied, that the men of this tribe should be strong and able of body unto the end; Hugo saith, to the old age of the Hugo carded. captivity. And hitherto of the blessings of every tribe, now followeth the conclusion, Vers. 26. v. 26. There is none like unto the God of jesurun, that rideth upon the heaven in thy help, and in his excellency on the sky. Of jesurun see before, Deuteronomy 32. 15. Moses having blessed each tribe apart, now endeth with an admiration of the Lords power and excellency, who was the author of all these blessings, and with an admiration of Israels happiness through him. He saith, none is like unto him, that is, amongst all the tutelar gods of the heathen, hereby seeking to draw all Israel to a continual love and fear of him. He is said to ride upon the heavens for his honour and speed in coming to help his, so Psalm. 68. 34. likewise he is said to ride upon the Cherubs, 2 Sam. 22. 11. and to ride upon Chariots and horses of salvation, Hab. 3. 8. How he road to help Israel, see Ios. 10. 10, 11. in his excellency in the sky; this is added to explain the former words; his riding is to show his excellency and magnificence, that all might honour him. The eternal God is thy refuge, and underneath are the everlasting arms, &c.] The word rendered refuge signifieth an habitation or mansion, and so God Vers. 27. is said to have been the dwelling place of his people in all generations, Psal. 90. 1. By these words it is shewed that the protection of the Lord was both above and under Israel, so that he was most safe and sure, above that it was the first words show, the eternal God, who hath been already said to be above riding upon the heavens, and the second the next words do declare; and underneath are the everlasting arms, that is, as Calvin hath it, Calvin. God stretcheth out his Almighty arms, so that Israel is held as it were by them being put under, and the first is said to be eternal with reference to all times past, and the second everlasting with reference to all times to come. Of his eternity thus understood, see Psal. 55 20. 74. 12. Col. 1. 17. Psal. 90. 1. Esa. 44. 6. And he shall thrust out the enemy before thee, and shall say destroy, Although God would use Israel to destroy and drive the Canaanites out of the Land; yet he sheweth here, that it was by Gods power alone. Sol. jarchi expoundeth it thus, underneath his mansion do all strong Sol. jarchi. armed dwell, even Sihon and Og, who were the arms of the world, but were weakness before him; but this agreeth not. Israel then shall dwell in safety alone, the fountain of jacob shall be upon a Vers. 28. land of corn, &c,] Israel is to dwell alone, because he is not reckoned amongst other peoples of the world, Numb. 23. 9. of his safe dwelling, see Jeremy 49. 31. Jeremy 23. 6. this is chiefly accomplished in Christ, and before in Solomons dayes who was a figure of him. Hugo saith, Israel Hugo carded. shall dwell alone, that is by his own laws, and for the next words, he hath it, The eye of Jacob in a land, &c. that is▪ shall behold such a land. But howsoever the word here used signifieth both an eye and a fountain, yet fountain is best understood, and it is as if he had said, the streams that flow from the fountain Jacob, that is, his children shall bee in a land of corn and Wine. So it is said, Psalm. 68. 27. and much like this Esay 48. If yet with Calvin any man taketh it for an eye, as if the meaning Calvin. were, plenty shall always be before his eyes, I reject it not. Happy art thou( O Israel) who is like unto thee, &c. As the Lord is Vers. 29. admired for his excellency, verse 26. so Israel here for that which the Lord would do for him, none like unto God, and none like his people Israel, and God rideth upon the Heavens, and his people upon high places, as it followeth; And thou shalt tread upon their high places, Deuteronomy 32. 13. The word ride is used, as here before of the Lord. Where also see what is meant by their high places. Saved by the Lord, the shield of thy help and the sword of thy excellency; He had said before, Which rideth upon the Heavens for thy help, and in his excellency, now that all things might concinly answer that, he speaketh of help and excellency in Israel; of Gods Angel with a sword according to the letter coming to help Israel, see Jos. 5. 13, 14. Psalm. 44. 4, 7. Thine enemies shall be found liars unto thee that is, as Cazkuni hath it, they that are enemies unto thee Cazkuni. in heart shall for fear deny it unto thee, feigning themselves friends, and ready to do thy pleasure as the Gibeonites did. And thou shalt tread upon their high places; the Sept. upon their necks; the called. upon the joints of the necks of their Kings, as Jos. 10. 24. was done, Ps. 66. 12. CHAP. XXXIV. ANd hitherto of the tenth Particular, now followeth the eleventh and last touching Moses his death and praise in this Chapter, which was written, as the Hebrews hold by tradition, by Joshuah, unto these words, Hebraei. vers. 6. but no man knoweth of his sepulchre to this day, that which followeth of the praise of Moses, and Joshua his succeeding him, vers. 7, 8, &c. by Esdras, when he restored the Bible, being burnt by the Caldees, and he also put titles to the psalms. Calvin leaveth it doubtful, whether Joshuah Calvin. or Eleazar the high Priest wrote it. And Moses went up from the plains of Moab to the mountain of Nebo, &c.] Vers. 1. Numb. 27. 12. Here Moses doth as God hath bidden him, Chap. 32. 48, 49. when he had first made his last will and testament as it were, bequeathing for Legacies, several blessings to the tribes of Israel. He pleadeth no more to be spared from dying yet, as sometime he did; but knowing it to bee the absolute will of God, he without any relucting now submitteth to it, Deut. 3. 25. teaching us by his example to do likewise. Of the Mount Nebo, see before, Numbers 27. 12. that and Pisgah, saith Calvin, were two distinct tops of mount Abarim, being most high, and standing near the land of Canaan, but they were near together, and Pisgah was the highest; for it is said, he went up unto mount Nebo, to the top of Pisgah. Comestor will have mount Abarim and Nebo to bee two distinct, saying, he went by Abarim to Nebo, the top whereof was called Pisgah: And from thence the Lord shewed him the land, as he saith also, Deuteronomy, 3. 27. All the land of Gilead unto Dan. Gilead was on this side Jordan, and already conquered, so that there was no need, Cazkuni. that the Lord should now show him that land; therefore Cazkuni more according to the meaning rendereth it; he shewed him all the land from Gilead unto Dan, that is, from the south part already had in possession to the furthest north part, which was Dan, but thus the particle eth is expounded jonathan in Targum. by min from Jonathan; saith these two places are mentioned, Gilead for Jephteh, that was of Gilead, and Dan for samson, that came of Manoah of the tribe of Dan, these mighties to come, saith he, God shewed to Moses in the Spirit. But the literal sense is plain, and therefore rather to be followed. Vers. 2. And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of judah to the utmost Sea; In naming the places shewed unto Moses, he beginneth with the most remote, lying next unto Dan, as Naphtali, and so cometh to those nearer as Ephraim, and Manasseh in the midst of the land of Samaria, and to Judah nearer to Jordan in the South, by these principal places name here, and verse 3. all parts of the land being meant. Jonathan and Sol. Jarchi say, that these specially were name, Naphtali for jonathan in Targum. R. Solomon. the Captains of Naphtali joined wito Barak and Ephraim for Joshuah, who was of that tribe, Manasseh for Gedeon, who was of Manasseh and Judah for the Kings that came of Judah, all most famous in Israel. And the south and the plain of the valley of jericho the city of palm trees unto Vers. 3. Zoar.] The land of Judah was before mentioned, verse 2. to the utmost sea, which was the western cost, Deut. 11. 24. but now of this tribe he shewed him the south cost also, which is meant here by the south, see Nu. 34. 3. this was by the land of Edom; the plain of Jericho was that along by the river Jordan next unto Zoar, being nearest unto the place where Moses now stood, and therefore it is described by Jericho, vers. 1. right over against jericho; and this Jericho the first conquered after their passing over Jordan is called the city of palm trees, because they grew abundantly there, and from hence, because balsam also and other fragrant fruits grew there, it had the name Jericho, signifying odiferous. As Moses was shewed the land from the north to the south, and the pleasantest part last of all, saith Ainsworth, so Abraham before had proceeded in his Ainsworth. viewing of the land, Gen. 12. 6, 7, 8, 9. How Moses from one place could distinctly perceive all these places, I have shewed before, Numb. 27. 12. viz. God enabling him miraculously. But what favour was it to him to see this land, seeing he never must come into it? Answ. It could not yet, but be a great delight unto him, in regard of the promise made long before of it to Abraham, Isaac, and Jacob, to see it before he dyed, and to be certified, where each tribe should be planted, especially because although he went not into this land, yet he knew, that when dyed, he should forthwith go into a better, as Ferus Ferus. reasoneth, who also addeth, that the showing of him this blessed land, but denying him to enter, was done to figure out the law showing the way to life, but not enabling any man to enter into it, so that they, who by the law seek it, shall never obtain it. And in showing Moses this holy land, mystically he shewed him heaven, whereof it was a type, and all the comforts and benefits coming by Christ unto his soul. So Moses, the servant of the Lord dyed there in the Land of Moab, &c. and he Vers. 5, 6. butted him in a valley in the land of Moab over against Beth-Peor, but no man knoweth of his sepulchre to this day.] He is called the servant of the Lord for honour, because this is the greatest honour in the world. As Aaron, Numb. 20. 28. so Moses dieth upon the top of a mountain, having the blessed land of promise in his eye, to show, that the servants of God are lifted up on high at their death in their minds, the world and all worldly things being contemned, and the eye of their mind being fixed upon the heavenly Canaan, and thereby comforted against the terrors of death. In that he dieth so soon as he had seen the land of promise, Ainsworth noteth, Ainsworth. that hereby was figured out, that the Law given by Moses dieth, and is of force no more, when the Gospel appeareth, Gal. 3. 25. Rom. 7. 1, 2, 3, 4. And he butted him] Never was the like honour done to any man, to be butted by the Lord; some will have this done by the ministry of angels, some by Michael, that is, Christ, because it is said, he striven with the devil judas vers. 9. about the body of Moses, the mystery whereof they will have to be, that Christ butted, that is, abolished the law, and ordinances given by Moses, Rom. 8. 3. Gal. 3. 13. Col. 2. 14, 16. But this mystery will hold, as well if God ried him, seeing Christ is God. Calvin saith well, God needed not the Calvin. ministry of Angels to bury him, seeing all things are ready to obey his will, and at his beck the earth might open and receive Moses into the bosom thereof. But it is to be noted, that he dieth upon a mountain, and is buburied in a valley, to show, that the souls of the faithful are above, although their bodies sleep below in the dust. Of Beth-Peor, see Deut. 3. 28. and no man knoweth of his sepulchre to this day.] This is noted, as a thing of no small moment, as also in that it is said, Michael striven with the devil about the body of Moses: the Lord hide the sepulchre of Moses, lest the Jews being prove to superstition should seek unto him and worship him, as all agree. Moreover herein was a mystery, as Ferus noteth, the abolishing Ferus. of the Mosaical law so, as that no man knoweth the place where the rites of it were performed, being set forth hereby, or so as that none should ever be able to restore them again, according to Ainsworth, and Ainsworth. this was prophesied of, Hos. 3. 4, 5. And Moses was 120. yeares old, when he died, his sight was not dim, neither Vers. 7. Jonathan in Targum. was his natural force abated. This was as Jonathan noteth, the same day that he was born; for he saith, it is a tradition, that he was born the 7 day of the month Adar, or February, and dyed the seventh day of that month, and this is noted by Ainsworth to be in the year of the world, 2553. his sight was not dim,] Hebr. his eye. Cazkuni taketh it for his face, Cazkuni. that shined still, as Exod. 34. 30. nor his natural force abated] The Vulgar latin, his teeth were not moved, and the word {αβγδ} here used, signifieth his cheek. Ainsworth rendereth it his natural moisture. Junius, viriditas ejus, the meaning is, he dyed Junius. not for any decay in nature, which even at this great age continued the same, only it was the Will of God now to take him away. This, saith Ainsworth, figured out the strength of the law in the conscience of a sinner, Ainsworth: it weareth not away by length of time, but then is abolished, and comfort brought, when the grace of Jesus Christ cometh. To me this passage seemeth most remarkable, as figuring out the estate to come, seeing Moses conversed familiarly with God, from whose presence such virtue came, that his natural body, although very aged, decayed not at all, much more then it is hereby intimated, that when our bodies shall be raised again, they shall be through God, that shall be all in all unto us in perpetual viridity world without end. For if a man so much toiled, and vexed by coming often to God, was upheld in such an estate in this life to these years, why should not the immortal unchangeable estate to come be believed, when we shall have nothing to vex or grieve us, and be always in Gods presence, and see him face to face. And the children of Israel wept for Moses in the plains of Moab thirty Vers. 8. dayes, &c.] Thus long they also mourned for Aaron, Numb. 20. 28. see the Notes there. And joshuah, the son of Nun, was full of the Spirit of wisdom, for Moses Vers. 9. had laid his hand upon him, &c.] See this done, Numb. 27. 18. Where also the Spirit is said to be in him, and thus he was made an able successor of Moses in Government, and the great care of the Lord over his people appeared, in that one ruler being dead, without whom that Common Wealth could not have subsisted, he now placeth another so sufficient over them. And there arose not a Prophet since in Israel like unto Moses.] This, saith Vers. 10. Glos. Ordin. the Ordinary gloss was added by Esdras, and it serveth, as to purchase authority to the writings of Moses, that they might be a constant rule for all Prophets and Teachers ever after to go by, so to put it out of doubt, that, till Christ came, that Prophet promised like unto Moses, Deut. 18. 18. was not amongst all the Prophets to be found. One thing where Moses is noted to excel, is his familiarity with the Lord, of which before, Numb. 12. another, the mighty signs and wonders, which he did, wherein none that followed him did equal him, until that Christ came, of whom he was but a figure and shadow. For he was much more approved by signs and wonders, Act. 2. 22. and Act. 3. 21. Heb. 2. 4. and to him Moses and all the Prophets gave witness, Act. 10. 40, 43. and to know and to believe in him is eternal life, Joh. 17. 3. 1 Joh. 5. 20. ANd thus have I through the assistance of God, and help of many learned Commentaries gone through these five Books of Moses, showing both the sense literal and mystical. Neither doth any thing now remain, but to let the Reader understand, how the Hebrewes anciently distinguished these Books into Sections or Lectures, which they call parashah, noting every one with these letters {αβγδ}, and these Lectures are fifty four, one of which was red every Sabbath day, and because there are but fifty two Sabbaths in the year, they red upon two of them four Lectures, putting two of the shortest together, and Maimony in Misneh, treat. of prayer, c. 13. they began this reading always the Sabbath after the feast of Tabernacles, so Maimony. Whereby we may understand, what is meant by the reading of Moses every Sabbath day, Act. 15. 21. and by the Lecture of the Law, Act. 13. 15. of which I have written somewhat also, as upon the lecture of the Prophets upon that place. In Genesis there were twelve Lectures: 1. From the beginning, to Chap. 6. vers. 8. 2 To Chap. 12. 1. 3 To Chap. 18. 1. 4 To Chap. 23. 1. 5 To Chap. 25. 19. 6 To Chap. 28. 10. 7 To Chap. 37. 1. and here two Lectures are put together, this being called Seder, and diversely noted by {αβγδ}, intimating it to be more complete. 9 To Chap. 41. 1. 10 To Chap. 44. 12. 11 To Chap. 47. 28. 12 To the end of Genesis, but this is noted diversely with {αβγδ} standing for Sethumah, that is, a close, because, as R. Abraham hath it, this is the key and seal of this R. Abraham in Zeror Hammor. Book, yea of the whole law, and of all the Prophets, unto the dayes of Christ. For in Jacobs blessing are shewed all the Captivities and Deliverances of Israel, till the Teacher of Justice come, as it is written, until Shiloh come. And because the time of Christ was unknown, and none could or should understand it, therefore this Section is continued with the former with little distinction. And hence it is, that some make but fifty three lectures, counting these two last for one, which I have followed upon Act. 13. 15. and indeed forsomuch as the seventh and eighth are also put into one, they may well be counted but fifty two. In Exodus the Sections or Lectures are eleven; first, from the beginning, to Chap. 6. 2. and this is Lecture 13. 2 from thence to Chap. 10. 1. and this 14. 15 to Chap. 13. 17. 16 from thence to Chap. 18. 1. 17 to Chap. 21. 1. 18 to Chap. 24. 1. 19 to Chap. 28. 20: 20 to Chap. 30. 12. 21 to Chap. 35. 1. 22 to Chap. 38. 21. 23 From thence to the end. In Leviticus the Lectures are ten: 1 Unto Chap. 6. 4. and this is lecture 24. 25 to chap. 9. 1. 26 unto chap. 12. 1. 27 unto chap. 14. 1. 28 unto chap. 16. 1. 29 unto chap. 19. 1. 30 unto chap. 21. 1. 31 unto chap. 25. 1. 32 unto chap. 26. 3. 33 from thence to the end of Leviticus. In Numbers the Lectures are also ten: 1 to Chap. 4. 21. and this is Lecture 34. 35 from thence to chap. 8. 1. 36 to chap. 13. 1. 37 to chap. 16. 1. 38 to chap. 19. 1. 39 to chap. 22. 2. 40 to chap. 25. 10. 41 to chap. 30. 1. 42 to chap. 33. 1. 43 from thence to the end of Numbers. In Deuteronomy the Lectures are eleven: 1 to chap. 3. 23. and this is lecture 44. 45 to Chap. 7. 12. 46 to chap. 11. 26. 47 to chap. 16. 18. 48 to chap. 21. 10. 49 to chap. 26. 1. 50 to chap. 29. 10. 51 to chap. 31. 1. 52 to chap. 32. 1. 53 to chap. 33. 1. 54 from thence to the end of Deuteronomy. In expounding these Books, I have always sought unto the Hebrew text in every difficulty to find out the true sense, because although translations differ, yet this remaineth in all ages as a most pure and nothing varying Fountain, as we are constantly to hold against those, that are of a contrary mind: For first it cannot be, that God in his providence should suffer it to be corrupted in any thing, it being an ever abiding treasure, which he hath given unto his Church, as the sure ground and pillar of truth. Wherefore the Jews hold, That God hath more care of the letters and syllables of the Law, then of the Stars of heaven, and it may seem, that our Lord alludeth to this when he saith, till heaven and earth pass, not one jot or tittle of the Law shall pass. 2. The Jews, to whom these Oracles Matth. 5. 18. Rom. 3. 1, 2. were committed to keep, have been so careful at all times, that no corruption might creep in, that they have numbered every letter, how oft it is found in the whole Bible, and if one word hath been altered, either in the line or margin by the Scribe, it is held by them not allowable, nor to have any holinesse of the Law in it at all, because of such corruption; yea if Maimony in Sepher Thorah, c. 10. there be but one letter wanting, or one redundant, or one toucheth another, or be so obscurely written, that it cannot be red, they allow it not to be red in their Synagogues, but only by children that learn to red, so Maimony. 3. Our Lord, who reproved the false glosses upon the Law Matth. 5. made by the Scribes and Pharisees, never speaketh against any corruption in the text, which he would doubtless have done, if there had been any. Touching Maimony so often cited, although he be of no great antiquity, for he lived about Anno 1200. of our Lord, yet he abridged the large Volumes of Jewish Records, and hath set down in the Hebrew tongue the Expositions, Canons, and Traditions, according to which the laws of God are in them interpnted so far beyond all that have gone before him, that it is said of him amongst the Jews, for Moses, the Prophet to this Moses the son of Maimony, there was none like unto him. R. Judah Hannasi about the year 150. gathered into one Volume such private Records and Writings, as he could come by; After this a Talmud or Book of doctrine setting forth the practise of the law of old in their Church and Common-Wealth was compiled by others, having in it many fables and corrupt expositions. And Anno 230. the Talmud Hierusalemi was finished; and lastly, Anno 500. the Talmud Babeli, according to which the Jews live at this day. But all these were by Maimony brought into one, many fables and frivolous discourses being left out. Jonathan, that made his Targum, is said to have been a disciple of Gamaliel, at whose feet Paul was brought up. And of these Writers good use may be made, the chaff being separated from the wheat, for the better understanding of many things, that are set forth in the Law of Moses. FINIS. A Table of the principal matters contained in this Book GENESIS. Ch. 1. v. 6. THe waters above the firmament. 9 The earth called {αβγδ} in Hebrew 11 The world created in Autumn in September. 13 No thorns nor poisonous things at the first. 14 Mens proneness to worship the host of heaven provided against. Judiciary astrology how far forth allowable? Quest. 6. Of the greatness and number of the stars. 20 Fowls, whether made out of water or earth? 24 The beasts soul comes from the earth as the body doth. Quest. 5. Of Mules and Leopards, and monsters, whether any were made at the first, or creatures coming of conjunction? 26 The excellency of man by his creation in nine things. Quest. 2. Man why called Adam? Quest. 3. Whether the woman were not after Gods image? man after Gods image in soul and body. Vers. 28. quest. 5. What dominion over the creatures man had, and hath? 28 Men lived upon herbs and fruits onely at the first. Chap. 2. vers. 1. The Sabbath-day sanctified from the beginning. 7 The perfect stature of man at his creation. 8 Where the garden of Eden was? 9 The three of life, of what virtue? 15 Idle man was not in Paradise. 16 The sin of Adam, not a single, but a manifold sin. 17 Death corporal, and spiritual, and eternal by Adams sin. Quest. 3. Whether man onely, or both man and woman were forbidden eating? 21 The Church made out of Christ prefigured in Evah. The opinion that Adam was at the first both man and woman confuted: {αβγδ}, a woman containeth the name of God {αβγδ}, the conceit. 24 Adam and Evah, why not ashamed of going naked. Chap. 3. vers. 1. The question about the Serpent fully handled and resolved: of beasts speaking at sometimes as well as the Serpent. 3 Evah sinned three ways in answering the Serpent: Four truths in the Serpents speech. 6 Seven sins in Evahs sinning of eating the forbidden fruit. Adam in eating sinned also seven ways. Whether Adam or Evah sinned most? Upon what day most probably they sinned, and were cast out. 7 Three ways of being blind, and having ones eyes opened. Womens uncovering of their nakedness in former times. 12 The four degrees whereby sinners proceed. 13 The Devil said to go upon his belly, how? How he vitiates the end of mens actions, when he cannot the beginning? Serpents most probably went erect at the first. 16 The tyrants sorrows in conceiving and bringing forth. The punishment of the woman for sin threefold. 17 The punishment of man also three-fold. 20 Evah so called for the celebration of Gods mercy, whereby man died not presently. 21 Against pride in apparel, which should rather humble us. 22 By keeping man from living here ever▪ he is necessary to seek. Chap. 4. verse 3. Who taught facrificing first, and whence the Gentiles had it? 4 How Gods accepting of Abel appeared? 7 How the words of Cain may be best understood? Chap. 4. v. 11 Abels blood crying, Christs blood better. Cain figured out the Jews, wherein? 15 The sin of Cain was sevenfold. 16 The land of Nod so called from Cains wandring there. 17 Of divers Cities pretended to be thc first built in the world. 18 Lamech the first of all others that had two wives. 26 By Seth prayers in families in corrupt times begun. Chap. 5. verse 2. Seth how said to be in Adams own likeness? Adam most probably believed, and was saved. 25 Methushelah died the same year that the flood came. 24 How rest came to men by Noah? 32 Whether Noah lived single till 500 years? The ground of applauding a single life of old taken away. Chap. 6. verse 3. Who the Sons of God were? The danger of marrying for beauty. 4 What Giants before the flood were? 6 How God is said to repent, and to be unchangeable? 10 Men and women came together openly. 17 The ark, and the manifold mystery. Chap. 7. v. 2 The number of beasts clean and unclean. 4 Of the Phoenix, and its singularity. 11 The fountains of the deep broken up what? and upon what particular mountain the ark restend? Chap. 8. verse 12. The mystery of the Raven and Dove. 20 No coming together of male and female in the flood. Chap. 9. vers. 2. How the fear of man was upon savage beasts? 3 The Question whether flesh might be eaten before the flood? 4 Reasons why eating blood is forbidden. 6 Of murder there are four sorts. 14 The rainbow most probably first appeared after the flood. 21 The drunkenness of Noah, and drunkards sin now? 23 The failes of faithful Pastours not to be divulged. 25 One punished for anothers sin, why and how? 27 Of the conversion of the Europaeans: a prophecy against zealous heretics, and for the simplo. 28 Noah lived after Abrahams birth 51 years. All things in the writing of Moses not allegorical. Chap. 10. verse 8. Kings that are tyrants are after Nimrod. 9 How Nimrod is said to be an hunter? 10 The original of Bel, otherwise called Baal. 11 From whence Ashur had this name first. 23 Job came of Huz, the first-born of Aram, son of Shem. Chap. 11. vers. 1. The Hebrew tongue the onely language at first. 5 Vain-glory condemned in the builders of Babel. The Lord said to come down how? 7 How many languages men spake? 12 Canaan more in the Septuagint's Translation then in the Hebrew. 26 A most difficult question about Terah his age resolved. 31 Of Terah his conversion by Abram. Chap. 12. verse 1. To forsake country, kindred and fathers house, what? 2 The league betwixt God and the faithful. 13 Whether Abram sinned in saying Sarai was his sister? 17 The great danger of adulterers Chap. 13. vers. 15. The word {αβγδ}: for ever, how to be understood? Chap. 14. verse 14. Conditions required that a war may be lawful. Chap. 15. verse 2. Dying to the faithful nothing but a losing. 8 Of asking signs to be more confirmed in faith. 9 The manner of making covenants of old. To the sacrificing of ourselves three things required. 10 Evil or by-thoughts coming in prayer, to be driven away. 14 The afflictions and deliverance of the Church foreshowed. Of the four hundred yeers servitude of Abrams posterity. 16 The iniquities of a nation grown to the full, when? Chap. 16. vers. 3. Of Polygamy, and Abrams going in to Hagar. 4 Hearers coming to knowledge despising Pastours, like to Hagar. Chap. 17. vers. 2. The mysteries in the name Abram turned to Abraham. 11 Rules about circumcision followed by Jews. Chap. 18. vers. 5. Why three appeared to Abraham, if the Trinity? 21 Judges not hastily to proceed against malefactours. Chap. 19. vers. 1. Three Angels came to Abraham, but two to Sodom. 5 A lesser evil may not be done to avoid a greater. 17 Why Lot must not look behind him? 26 An everlasting covenant called a covenant of salt. Why Lots wife was turned into such a pillar? 32 drunkenness above all sins to be taken heed of. Chap. 20. vers. 6. Sins of ignorance dangerous. Of the sin of adultery, the greatness. 16 A double deliverance of the Jews from Egypt and Babylon. Chap. 21. vers. 3. Mothers ought to nurse their children. 9 How Ishmael mocked Isaac? Of deriding grace. 31 Why swearing is Hebr. {αβγδ}, coming of seven? 33 Divers trees dedicated to divers gods. In groves why worshipping God was forbidden? 34 The allegory of the grove planted by Abraham. Chap. 22. vers. 1. God tempteth man how? and the Devil how? 2 Mount Moriah first designed for Gods worship. 11 Isaac a figure of Christ in seven things. 15 God swearing by himself; the meaning thereof. Chap. 23. vers. 1. Of mourning for the dead. 4 The resurrection commonly believed. 10 A shekel of three sorts. Chap. 24. vers. 1. Of putting the hand under the thigh in swearing, the reason. Of swearing any, or adjuring them. 10 Of Camels and Dromedaries. 62 Four reasons of covering the face. 66 In Isaac and Rebecca, Christ and his Church figured out. Chap. 25. vers. 1. Keturah, who she was? A mystery in her children, as well as in Hagars. 7, 8 He was gathered to his people, in what sense spoken? The immortality of the soul intimated hereby. 20 Things promised to be obtained by prayer. 23 The Jews serving Gentiles prefigured. 27 Whom the Scripture calls a slain man? Hunters, how more wicked then others? Affection in parents overswayeth reason. 29 The birth-right, what, and how great a dignity? All the first-born Priests till Aaron. In eating, sin committed five ways. Five sins in Esau his selling his birth-right. 34 The types in Esau and Jacob. Chap. 26. vers. 13. Admirable increase in some grounds. 19, 20 Isaacs digging of wels of water figurative. 27 The troubles of the righteous, fathers and sons. To Heaven God brings his divers ways. The conversion of the Jews pointed at. Chap. 27. vers. 1. Gods promises and threatenings take effect in time. 2 Of childrens asking their parents blessing. 6 Of lying and dissembling in Jacob, divers opinions. 40 Of a servant, the properties. Chap. 28. vers. 8. In what mind Esau married into Ishmaels family. carnal men seek to please God in part onely. 10 Bethel where Jacob lay, not the house of God: upon a ston he layeth his head, and seeth Angels. 12 Of Jacobs Ladder, the sceals nine. Christ set forth by this Ladder, how? He that profiteth not in grace declineth. 17 The place of Gods special presence terrible. 18 Of Heathens anointing stones with oil. Chap. 29. verse 1. Christ and his Church typified in Jacob and Rachel. 10 Of mens kissings of women divers sorts. 15 The force of beauty in wiving. Of dowries given to wives in marrying. 27 Rachel given to Jacob within seven dayes after Leah: the great sin of Laban in cozening Jacob. The mystery of Jacobs marrying two sisters. Chap. 30. verse 2. For keys in Gods keeping, of rain, of food, the womb, and sepulchre. The mystery of Jacobs children by maid-servants. Mysteries in the histories of the Old Testament. 37 Of the fantasy, the force in the conception. The subtle dealing of Jacob excused. 38 Of the divers pieled rods, the mystery. Chap. 31. vers. 23. What a Teraphim was? Whether Rachel were a worshipper of idols? 53 Laban feared God, and served idols? Chap. 32. verse 3. How Esau came to live in mount Seir? 23 The Lord with whom Jacob wrestled an Angel. His wrestling was both corporeal and spiritual. Jacob made lame by wrestling, why? 27 Why Jacob was now called Israel? 29 Why God would not tell Jacob his name? 30 How Israel saw God face to face? 32 Not eating of the sinew whether superstitious? Christs suffering the Jews to prevail against him. Chap. 34. verse 2. The devils tempting allegorically set forth in Dinah. 25 Arguments brought to justify the fact of Simeon and Levi. Of the ground won by Jacob with his sword. Chap. 35. verse 2. Why in repentance they changed their apparel? In what detestation idolatry should be had? 5 How to come to Gods house to be accepted of? 10 The falling of the Jews set forth. Chap. 36. verse 25. The first founder of the generation of Mules. Chap. 37. verse 2. Joseph a type of Christ in goodness. 21 Enemies turned to favour the righteous. 35 The word Sheol, not hell or limbus patrum, but the grave. 36 Joseph a figure of Christ in many things. Chap. 38. verse 2. The sons coming with Jacob into Egypt. 24 Adultery diversely punished in divers Nations. A wicked woman with child not to be killed before delivery. 29 The conversion of Gentiles before Jews, then of Jews. Chap. 39. verse 9. A rare example of chastity. Chap. 40. verse 8. Of the divers sorts of dreams. 21 Keeping birth-dayes with feasting. Joseph a type of Christ in interpreting dreams. Chap. 41. verse 8. Wise men and learned should be about Kings. 33 Preachers not onely to interpret, but to exhort. 41 Gold rings given as ensigns of dignity. 47 What age fit to rule in Church or Common-wealth. 56 Josephs exaltation after his interpreting dreams, figuring out Christs exaltation. Chap 42. verse 1. Afflictions the best have here, the wicked hereafter. 7 The situation of the land of Egypt. 15 Iosephs saying, By the life of Pharroh, no oath. 21 Of affliction, the benefit. 25 wickedness punished in the kind. Of the wicked, the perplexities in death. 38 Iosephs brethren hardly used, a figure of the Jews. Chap. 43. verse 33. The figure in Iosephs sitting by himself at meat, &c. Chap. 44 verse 5. Of divining divers ways amongst divers. 2 Theft most hateful to some. 15 Of Iosephs committing his brethren three dayes, and the fourth day letting them out, the mystery. Chap. 45. verse 3. The fear of the wicked at Christs coming. 8 Divers wise men for their wisdom fathers to Kings. 27 Joy as well as sorrow oppresseth the spirits. 28 Iosephs revealing himself to his brethren, &c. applied unto Christ in many things. Chap. 46. vers. 34. The just an abomination to the wicked. Israelites shepherds, how? The rule of man over man not natural. Chap. 47. vers. 22. Provision for Priests made by Heathen Kings. The virtues of the Priests of Heathens. 29 Reasons of burying, and in what place. Of Iosephs speaking to Pharaoh for his brethren, and teaching them what to say, the Allegory. Chap. 48. verse 13. A figure of Christs cross in Jacobs crossing his hand. Of the Gentiles preferring before Jews, a figure. 17 Christ set forth by an Angel. Chap. 49. verse 6. The Jews falling from their excellency, set forth by Reuben. 8 The Scribes and Pharisees cruelty to Christ. 10 How the principality held in Judah till the Son of God came? 13 Christs riding on an ass, death, &c. prophesied of. 16 Antichrist figured out in Dan. 20 Of the Churches increase, and overcoming in fine. 26 The blessings of joseph applied to Christ. 28 Paul prophesied of in Benjamin, being of that tribe. Chap. 50. verse 1, 2. Of embalming dead bodies, and burying divers ways in divers Countreys. 10 Of mourning for the dead by the Egyptians. 15 Fear cometh by sin always after. 22 Wronging one in his goods or person forgiven, how? EXODUS. Chap. 1. verse 7. The time of Israels abode in Egypt 210 years. Of Jacobs coming into Egypt, and his seed multiplying after Josephs death, the mystery. 8 What Kings were in Egypt after Josephs death. 10 Malum consilium consultori pessimum. Sin punished in the kind in Egyptians. The Israelites diversely abused by the Egyptians. 15 The Israelites idolatrous in Egypt, and therefore long punished. Chap. 2. verse 5. How great the learning of Moses was. 11 Moses a figure of Christ in divers things. 16 Moses his father in laws three names. 24 Moses in driving away shepherds, &c. a type of Christ. Chap. 3. verse 1. Mount Sinai and Horeb one and the same. 2 The Angel appearing to Moses, the Son of God. The Church in affliction as the bush on fire not consumed. 3 The Spirit of God like to fire, wherein? Of divers miraculous fires in sundry places. 4 Calling one by name a sign of favour. barefooted in serving God some are. Reverence and heavenlines of mind. Chap. 3. verse 6. Of men being covered before God, a reason. 8 Of Canaan, the exceeding fruitfulness, and now barrenness. 10 The unwillingness of some to the prophetical Office. 14 Of the name I am, divers reasons of divers. 15 Of the names of God, and the name {αβγδ}. 19 The law saveth not, but Gods grace and power. human learning used to edification, set forth by the riches of Egypt. Chap. 4. verse 2. Christ figured out in Moses his rod. 13 Christ to be sent for our deliverance pointed at. 24 Why God was so wrath with Moses for Gershoms uncircumcision. 26 Zipporah a figure of the Church of the Gentiles. Chap. 5. vers. 6. Of evil thoughts yielded to therefore. 10 Coming from under the Devils dominion troublesone. Chap. 6. vers. 2. God not known by the name Jehovah. 20 Matches of Priests with the blood royal. Chap. 7. vers. 7. Of enchanters, Wizards, and Astrologers, 8 The Devil can do no miracles, 14 Judgements by all the elements and in all the seasons, Chap. 8, vers, 7, Destructions of countreys by frogs and mice, Frogs representing heretics, In things wherein men sin they are punished, 18 The Spirit of God called the finger of God, why? 20 Children disobedient to parents like flies, Chap. 9. vers. 8. The adulterous, as those that had boils in Egypt. 18 A miraculous hail in France. 22 The last judgement set forth by the hail. The thief loseth more then he getteth. Chap. 10. vers. 4. Plinies history of Locusts. 8 Reprobates obey in some things, but not in all. 18 Flatterers like unto Locusts, wherein. 22 Hells torments set forth in the ten plagues of Egypt. Chap. 11. vers 9. covetousness causeth the death of faith. Christs coming to judgement at mid-night. Chap. 12. vers. 1. The moneths of the year, how reckoned by Hebrews. 6 Christ proved the Messiah by the Jews Cabala. Christs coming to Jerusalem in the time figured. 8 Two ways we must receive Christ, believing and eating. In receiving the Lords Supper rules to be observed. 11 Standing not enjoined in eating the Passeover. 12 To hasten our repentance without any delay. 36 human learning of good use for Divines. Chap. 13. vers. 6. What the Phylacteries of the Jews were: the superstitious use of Scripture. 21 Of the cloudy pillar, five benefits. Many miracles continuing in the wilderness. Christ figured out by the pillar of a cloud and fire. Chap. 14. vers. 27. Alexander passing on foot over sea with his army. Subject to temptation the baptized till death. 31 believe in man, how we may? Chap. 15. vers. 1. The first song in Scripture made in verse. The beginning of dancing of men and women. The wicked world as an horse ridden by the Devil. 4 Christ prophesied of as God and our Salvation. By what weapons Christ fought against the Devil. 10 Sin, as led sinking to hell the committer. 20 Whether women Prophetesses may teach? 20 Christs cross sweetens the bitterest affliction. Chap. 16. vers. 4. baptism must be before the Lords Supper. 8 Fleshly rites set forth under the Law, and clear light under the Gospel. 13 Quails brought two several times Quails a most dainty meat. 14 Christ comes down in the word. 16 Of worldly things none have more then another. 19 Against worldly cares, and to depend upon God. 27 Against late repentance. 35 Manna, why called Angels food? Manna figured Christ in how many things? The word of God, wherein like unto Manna. Chap. 17. vers. 11. Christ and his Spirit figured out in Moses with his hands supported by Aaron and Hur. 14 Amalek a figure of Antichrist, to be rooted out. Chap. 18. vers. 15. In going to law Gods judgement to be sought. 21 The people to have an hand in the choice of officers. Seven things required in a Ruler. 24 The Gentiles shall teach the Jews the truth. Chap. 19. vers. 1. Pentecost kept according to the day of giving the Law. 10 How we must be sanctified before hearing the Word. 16 God appeared diversely, as the occasion required. Chap. 20. vers. 1. The things figured out in the rites of the Law. 24 An altar of earth, or unhewen ston, why made? Christ figured out hereby. 25 Quaint preaching, as hewn stones for altars. 26 God not pleased with externals, but with the heart. Chap. 21. vers. 2. None servants now under the Gospel. The difference between servants Jewish and Heathenish. 8 A fathers selling his sons allowed. 14 Sanctuaries amongst Christians and Heathens. 15 Against striking, reviling, or killing parents. 19. Divers mulcts for striking. 28 Satisfaction for hurts by beasts to be made. Chap. 22. verse 3. Theft punishable by death, in what case? 25 What usury is, and how it is sinned hereby. 29 Our first fruits to be given to God, what? Chap. 23. verse 8. The great corruption that is in gifts. 10 Of the rest in heaven, the sabbatical year a type. 14 Come together in one place, why we must? 18 No good work to be left undone till death. Chap. 24. verse 1. Of expelling the Canaanite, the mystery. 2 Amongst men degrees to Godward. 9 How man at any time hath seen God? Chap. 25. verse 3. Faith, confession hereof, and preaching set forth by gold, silver and brass. 16 Christ figured out by the Ark, in how many things? 22 The Scriptures figured out in the Cherubims. 31 The word, Lords Supper, and prayer typified in the showbread, and frankincense. 39 Christ and his Ministers figured by the candlestick. Chap. 26. vers. 3, 6. Church Militant and Triumphant typified. Chap. 27. vers. 1. Christ and the heart typified in the brazen altar. 21 Lights in the Church always necessary here. Chap. 28. v. 30 Five things wanting in the Temple after the captivity. 39 Christ, unity, glory, Deity, set forth in the High Priests ornaments. Ministers solemnly ordained, their duties. Ministers, their virtues typified in their garments. Chap. 29. verse 4. Seven points of holinesse set forth. Between Christs anointing and ours, the difference. 13 The fat heart and lust to be burnt. 15 The purging of the conscience typified by washing the inwards. 30 The Apostles to stay at Jerusalem seventy times seven dayes. 35 None but the sanctified to eat the Lords Supper. Against reserving any of this bread to be adored. 40 The mass not the continual sacrifice, but prayer. Chap. 30. verse 11. Christ typified by the altar of incense in his glory. Corruption cleaveth to our best actions. 35 By prayer the Devil driven away. Prayer abused to vain-glory abominable. Chap. 31. verse 1. The ministry an honourable calling. 3 The rare inventions of men from Gods Spirit. 12 Of keeping the Sabbath two reasons. 18 Three sorts of writing of Gods Commandments. Chap. 32. verse 1. Of all corruption in the Church four causes. 4 human wit and eloquence abused to idolatry. 6 spiritual adultery and corporal go together. 15 Of writing spiritual things, the commendation. 34 Christ the angel, and now another angel. The Jews destruction by Romans imputed to idolatry. Chap. 33. verse 18. Of the supreme power, the burden. 21 The conversion of the Jews in the end. Chap. 34. vers. 1. Three things figured out by renewing the allegory. 6 Passages amongst the rabbis touching Christ. 12 Idolatry called whoredom, why? Chap. 35. verse 1. Of the Sabbath often repeated, the reason. LEVITICUS. Chap. 1. vers. 2. Difference between Laws moral and ceremonial. Heresies about sacrifices. What sacrifices the Heathen offered. 3 Four sorts of sacrifices under the Gospel. 7 Fire coming from Heaven in the Temple till Manasseh. Chap. 2. vers. 3. Knowledge, almsdeeds, and prayer. 11 Leaven sometime to be offered with unleavened. A moderation in all things, and no extreme. Chap. 3. vers. 1. Women as well as men accepted of by God. 16 Fat and blood setting forth Christ. Chap. 4. vers. 2. Sins of ignorance onely expiable. What wilful sinning is, for which no sacrifice. 13 blood fetched from Christ seven times. 35 The High Priest, whole Church, and the most eminent subject to sin. Chap. 5. vers. 3. Of swearing, four sorts. 16 The greatness of sinning about holy things. Of sin three names in Hebrew. Chap. 6. vers. 8. The Spirit of God set forth by fire. 11 Our good deeds remembered in Heaven. 27 Of the baptized, some as earthen vessels to be broken. Chap. 7. vers. 16. Christ his resurrection the third day, and ours. 19 The virtues of the wicked vices, specially of consulters with wizards. Chap. 9. vers. 1. Touching the eighth day, remarkable things. 22 Lifting up of hands in prayer, &c. why? 24 Of fire coming from Heaven upon sacrifices, five reasons. Of this fire, four rare properties. Chap 10. vers. 2. Of false worship, and teaching corrupt doctrine, danger. 5 Burying in holy garments, superstition. 6 Of rending garments, reasons; and against the Priests doing of it. The Priests sin redounds to the people. Chap. 11. vers. 4. Meditating upon the Word, and distinguishing betwixt good and evil. 12 Against tyranny and violence. 14 Against sly and subtle wicked persons. Against defaming others. 16 Laying up treasures here, to be worldly-minded. Mothers neglecting their children, forbidden. Against vain talk, hypocrisy, deadness in adversity. 17 Against pusillanimity and intemperance. Worldly wicked gain, base and vile. 18 Against worldly-mindedness and cruelty. 19 Against unadvised anger, fleshly lusts, and fleshliness. Against worldly thoughts in our prayers, &c. 21 To live as pilgrims here; to fight again the Devil. 29 Against stealing, idleness, and trusting in worldly things. 30 Against worldly subtlety and grief for losses here: against temporising and vain-glory, 33 Deceit in executours and flattery, Washing by repentance for sin in the godly, 36 doctors wicked corrupted, but not their doctrine. Chap. 12. vers. 3. original sin requires much repentance, The womans sin double to Adams at the first. 8 Of churchings of women, three reasons, 13 Of the power of binding or losing from sin, Confessions to be made of what sins, 3 Breaking of any one Commandment, 6 To bear patiently Church-censures, not to sin again, 15 To ascribe no justice to ourselves, 37 How to judge of an heretic. Of baldness, and hair on the head. 46 Sin as the plague of leprosy. Chap. 14. verse 7. Christs two natures, the blood and water coming out of his side, &c. figured out. 10 Cease from every sin, or do nothing to proceed in grace by degrees. Chap. 15. verse 12. uncleanness by hearing corrupt teachers. Chap. 16. verse 29. In keeping a fast five things required. Chap. 17. No service done to God acceptable, but by his Church. Chap. 18. v. 3. Incestuous marriages common amongst the Heathen. 6 Incestuous copulations against nature. Dispensations of Popes for incestuous marriages. 18 Against the lawfulness of Polygamy. Marriages forbidden, which God forbids not: against marrying of cozen-germans. 19 Against blazing anothers sins abroad. 22 Against the males lying with the male, laws. Chap. 19. verse 9. Of liberality to the poor, examples of the Heathen. 12 Touching common swearing, observations. 13 Against with-holding wages in part from a servant. 18 Rare examples of forbearing to revenge. 19 Against joining circumcision to baptism, and the law to the Gospel. 25 Fruits of the earth and meats to be sanctified, then eaten. 26 Of divinations divers sorts, and their vanity. 28 Cutting the flesh, or whipping the body, as Papists, Heathenish. 29 Fornication punished with death. 32 The honour of the aged in Sparta. Chap. 21. vers. 9. The Jewish Synagogue typified in an whore, whom a Priest might not mary, and by a Priests daughter burnt. 15 To be a Virgin fit for Christ, what required. 20 The Priests person amongst the Heathen excellent. Against ignorance in Ministers, unsoundness in doctrine, tolerating any sin, living in any sin, timorousness to reprove, uncharitableness, covetousness, falling away from any goodness, pride, detraction, fleshly lusts, and saying, but not doing. 21 Ministers to be outwardly unblemished, if it might be. Of ministers wearing black or white. Chap. 22. verse 18. Prayers blemished by wandring thoughts. Chap. 23. verse 5. The Jews strictness in keeping the Sabbath-day. 14 Christ figured in the sheaf, and his two natures. 16 A new way of serving God under the Gospel, old Rites ceasing. 17 The Spirit of God prefigured by Leaven at Pentecost. 24 Why sounding of trumpets of rams horns was appointed? Preparation before keeping the day of atonement. 36 We must live here as strangers. The Lords day, and rest in heaven figured by the eighth day. Divers graces by the divers branches taken. Chap. 25. v. 10. The word {αβγδ}, for ever, taken three ways. 15 By Christ freedom obtained, set forth by the jubilee: also rest at the end, and by the seventh year rest in death. 28 Christ our Redeemer in the redeemer of land typified. Chap. 26. vers. 1. The superstition of kneeling upon a ston in Popery. 6 By beasts great and little men destroyed. 16 Of fear, three sorts. 30 Of Idols, the baseness, Jupiter Hammon, why so called? whilst the body lieth unburied, in what state the soul? 31 Of the Synagogues and schools of the Jews. 34 Seventy years desolation, why? Chap. 27. vers. 7. Christians esteemed of before God more or less. 10 Duties to be done by each one for himself, not by another. 30 Of tithe two sorts, yea three sorts. NUMBERS. Chap. 1. vers. 2. Onely Israelites, not strangers numbered, and men, not women or children, why? 47 Priests not to serve in the wars. Chap. 2. verse 1. To do all things in otder, what? Four notable observations about the form of the camp. Chap. 3. v. 37. The Levites figuring sisters of the Gospel, wherein? 38 The power secular and spiritual should join together. 39 Gods ministers fewest, all the Tribes. Chap. 4. vers. 1. Why the Levites began not their service till 25, &c. Of the covering of all things, the mystery. 16 Elaazar, as an Arch-Bishop, Ithamar a Bishop. 18 To admit the unworthy to minister, is to cut them off. 34 The Levites dignity above those of other Tribes. Chap. 5. verse 5. Without confession no remission of sins. 13 In what case a wife suspected was tried. 31 Of adulterous women, divers trials. This way of the jealous husband a figure of Gods dealing with the Jews Chap. 6. v. 1. Rules about Nazarites. 4 To drink wine held unlawful by Tatians. Water like wine on the day that Christ turned water into wine. Of things forbidden to the Nazarites, the mysteries. Holy meditations set forth by the Nazarites hairs. 9 Shaving hair in the unclean, and offering, signify what? The least sin defileth; sin committed by the just frustrates his justice, the cleansed their cleannesse. 24 The Trinity set forth in the blessing of Aaron. In a Priest blessing, six things required. Christs blessing figured out in Aarons blessing. Chap. 9. verse 1. The passeover kept in the wilderness, why and how? 9 What journey makes unfit to keep the passeover. 14 The Jews conversion figured out in the passeover the second month, and other gentiles by the third. Chap. 10. verse 2. Two silver trumpets at first, 120 afterwards. 9 The trumpets blown two dayes, every month alike. Of a just war, 12 causes. 10 What music and songs were used at festivals. Preachers set forth by Priests sounding with trumpets, and the four uses of preaching. 11 The 3 journeys of Christians. 12 Of the wilderness of Paran a description. 14 Four things in coming to heaven typified in four Tribes. 16 Gods ministers to be followed, Religion chiefly intended. Chap. 11. verse 1. A fire sent three times in judgement to Israelites. Sinning after Covenant making most dangerous. 5 Cooks not desired amongst the Romans. Leeks, garlic and onions deified by Egyptians. 6 carnal Christians grow either weary, or to undervalue the best things, and overvalue the worst. 14 Of good Rulers, the properties. Death may not simply be desired by any. 16 None to minister in spiritual things but allowed by Moses. Divers Courts of Rulers in and about the Sanctuary& Temple, and elsewhere. The age of Elders, Judges and Magistrates. 17 Gods Spirit, how called the spirit of Moses. 18 Three reasons why God giveth sinners their desires. 20 Of Eldad& Medad, the mystery. 30 The employment of the great Synedrion. 34 To go from the spirit to the flesh, destruction. Chap. 12. vers. 2. The ambition of those in high place. Against professors opposing their Teachers. The Lords taking the Gentiles for his Church figured out. 3 meekness an incomparable virtue. 6 Three ways God revealed his will, and two more. 10 The shutting out of the Church of the Gentiles figured in miriae. Chap. 13. verse 32. How the land of Canaan ate up the inhabitants. Onely two sorts of Preachers encourage to heaven. Chap. 14. vers. 1. Sinners like the murmuring Israelites in five things. Sinners being pardonned must suffer here, not do penance. 22 Israel murmured ten times. Chap. 15. v. 15. Sincerity and charity as one is able, mystically set forth. 19 To aclowledge all our graces to come from God. 24 For sins of omission sacrifices as well as for commission. 31 Presumptuous sinning punished with death 38 The superstition in their fringes, as Papists in crosses. 39 To remember to keep all, even the least Commandment. Chap. 16. vers. 5. Every one at the last day made to appear as he is. 12 The prayers of the wicked as Korahs incense. 36 Devisers of new forms of Church-government like konrah. 41 heretics books how to be used. 46 No praying for the dead but for the living onely. Ch. 17. v. 6. Christ set forth by Aarons rod. 8 The minister, the word, and regeneration set forth in Aarons rod. Chap. 19. verse 10. Christ typified in the read heifer, he the truth. The unbelieving Jews made unclean by Christ, but towards the end of the world shall be clean. A man dead in sin most unclean of all unclean things. 20 Some defilement needing cleansing, yea even in preaching; to cleanse others. Sprinkled in baptism typified in holy water. Chap. 20 verse 10. The rod of Moses and Aaron all one. 12 The greatness of the sin of Moses. Unbelief, a very great sin. Not keeping the law, nor sacrificing saves, but Jesus. The unbelief of others frustrates not Christs passion to us. 14 The Edomites a figure of the Jews denying the Apostles free passage in preaching. 21 Not to strive, but to avoid contention. 24 The souls of the faithful live after death. The ceasing of Aarons priesthood figured out. Sacrifices for sin purged not from sin. Chap. 21. v. ●. Of anathematizing 3 kindes. 8 The figure of the serpent and brazen serpent in seven things. 17 Water miraculously given them the third time. 26 Till pride be destroyed, the devil reigneth 35 The nearer death, the more terror from Satan. Chap. 22. verse 6. Of cursing enemies, and sacrificing to overcome them. 7 Wicked prophets prophesy for reward, the good not. 26 How God dealeth with sinners to convince them. 28 The simplo of this world chosen to confounded the wise. Of dumb beasts speaking, relations of divers. 41 Balaam a type of Priests and Scribes, Balak of the devil. Chap. 23. verse 21. Standing up to hear the Word used by Constantine. 22 Of the Unicorn, and in reference to Christ. Chap. 24. verse 14. The counsel given by Balaam to Balak in secret. 17 Christ shall subdue all Nations. 24 Of Alexander and the Romans, a prophesy. Chap. 25. verse 3. Baal-peor the Moabites Idol, why so called? 4 The peoples sins, the Rulers sins that punish them not 12 Phineas living always in dignity in his posterity. The zealous onely against sin to be preferred 14 The Antichrist set forth in Zimri Chap. 26. verse 14. The Israelites more in number still after 600000 destroyed Chap. 27. v. 1. By what degrees one comes to be accepted of God 7 Who is heir of fathers inheritance by the Jews laws 13 The faithful dying go to their friends 21 The King to be directed by the high priest Chap. 28. verse 2. A ground of transubstantiation laid hold upon by Jesuits 10 Of 6 lambs to be offered on the Sabbath, Ezek. 46. 4. the mystery, the Sabbath how to be kept 11 The putting off the old man and putting on Christ prefigured. Twelve moneths dedicated by Romans to twelve gods Chap. 29. vers. 12. Sin decreasing in the faithful, but still remaining Chap. 31. vers. 34. Gods ministers rewarded most Chap. 32. vers. 33. Bishops and Rulers moved to fight for worldly profits, come short of Canaan Chap. 33. vers. 33. Of the 42 mansions, the mystery. Chap. 35. vers. 4. Ministers dwelled in colleges by themselves. 25 The least sins not remitted, but by Christs death. 26 The people must frequent Sermons. Of the truly penitent, the qualities. 27 The danger of sinning after repentance. Chap. 36. vers. 8. Of Israelites marrying within their own Tribes. DEUTERONOMY. Chap 4. vers. 4. To hold heresy, an adding to the Word. 9 The Jews confidence in good things written 15 Every one to pray as he or she is able. Chap. 7. vers. 7. Sins set forth by the seven Nations; to be expelled the sins in a great number coming from them. 22 Some sins still remaining in the best, and why? Chap. 11. vers. 14. The two times of the first and latter rain. Chap. 12. v. 17. Of tithes two sorts, of the one of which they might eat. See more, Ch. 14. 28 Chap. 14. vers. 28. To see Gods glory, not our own, in all our children, 9 A charge against setting up other Ministers before Levites, Chap. 13. vers. 3. How many ways things to come are foretold, The differences between true and false Prophets, mhe Jews convinced by their own counting touching Christ, Who are fenced against deceivers, and who not, Chap. 14. vers. 27. Against those that will not give tithe under the Gospel, Chap, 17, vers, 1, That which God hath not commanded in his service, forbidden, 18 Kings to writ out, and red the Book of God, 14 Of Wizards, Diviners, Witches, and enchanters, 15 For Diviners the Jews had Prophets to go unto, Chap, 19, vers, 14, mhe great sin of removing land-marks mystical, Of adding to the Word, or taking from it, Chap, 20, vers, 1, What wars are lawful, Anabaptists objections against war answered. 5 Of dedicating an house, the manner. Three things exclude from heaven, as three from the war. 10 Seven commandments given to Noahs sons 19 Husbandmen spared in time of war. 20 In fighting Gods battels against spiritual enemies to be without fear. Preachers first to offer peace, the yielding to be spared. Chap. 21. vers. 9. The cutting off sin, and sorrowing therefore in the penitent. 15 The birth-right; a double portion, dominion, the priesthood. 18 A rebellious son executed. Ch. 22. v. 4. A King helping up a beast fallen in the way. To help up such as fall into sin. 5 Women putting on mens apparel unblamably. 7 The least of Gods Commandments keeping brings a blessing. Of a birds nest found, the mystery. 13 The manner of marrying amongst the Jews. Pastours not to remove without the approbation of a Synod. Chap. 23. vers. 1. Gelding of any creature held unlawful by Jews. Four courts of Gods house, for Priests, men clean, women clean, for the unclean,& for the aliens. He in whom the seed of the word abides not, excluded. 2 Bastards excluded from Palestraes amongst Athenians. 3 heretics not to minister, though recanting 9 Evil thoughts defile a man, and repentance must be therefore. 14 Sin covered by repentance, otherwise God will be gone. Chap. 24 vers. 1. Sin put away, never to be resumed again. 6 Fear and hope, as the nether and uppermill-stone. 14 Four sins in detaining the labourers hire. Chap. 25. vers. 1. The manner of proceeding in beating offenders. 5 How long it must be before a widow marrieth. A man may not now mary his brothers wife. 10 Christ after whose name the faithful are to be called, figured out in the brother dead without issue. 11 The hand to be cut off, error in point of justification, Chap, 20, vers, 1, The solemn manner of bringing baskets of first-fruits. Chap, 27, vers, 24, Hatred in the heart mutder, Of smiting there are divers sorts accursed, 26 Of the accursed ten sorts, or ten words to set them forth. Chap, 28, vers, 13, Of the promises of blessing made to the righteous. 53 The miseries of the Jews at the destruction of Jerusalem, 68 spiritual judgements set forth by corporeal, Chap, 29, vers, 29, The secrets of the Lord of divers sorts, Chap. 31. vers. 9. The book of Deuteronomy red by the Kings Law. Chap. 32. vers. 2. Heavenly doctrine set forth by rain and due. 6 To render evil for good, evil for evil, good for good, good for evil. 8 The Angels set over several Nations. 10 Mans heart like the wilderness in three things. 14 The wheat, honey, milk, and butter in the cburn. 21 Of the vocation of the Gentiles and Jews abjection. 43 Of the uniting of Jews and Gentiles in the faith. Chap. 33. vers. 11. Ministers enemies destroyed unawares. 18 The heads of Issachar observed, the times, how? Chap. 34. vers. 5. The rites of Moses his Law never to be restored. 7 After the resurrection no waxing old any more. Conclusion. The several lectures in these sivo Books, the incorruption of the Hebrew Text in any part of Maimony, the Targum Hierosol. the Targum Babyl. and of Jonathan when he lived, and were composed. FINIS.