Commentary on the Old Testament Volume 1

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 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 wilderness seemeth to have taken the name from the Mount Sinai, which stood here, of which see before, Chap. 3. This is said to have been between Elim and Sinai, because there was another wilderness 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 only 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 days, all which time 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 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 Joshua, and Caleb, Eleazar, Ithamar, &c. It was a general murmuring that overspread all the Tribes, 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 hatred, but to prove and so to better us, and that he is of power sufficient to supply our wants 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 sat by the flesh-pots, 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, 〈 in non-Latin alphabet 〉 , 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 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 more vexed, then at all the miseries endured in Egypt: so whatsoever we [Note.] 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, 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. 〈 in non-Latin alphabet 〉 , a days word for his day, that is, a portion, for 〈 in non-Latin alphabet 〉 is put for thing, as well as for word. God would send food, but they must gather it, and go out for this purpose, man must labor 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 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 men's sins, but be avenged upon them at the last. That I may prove them, whether they will walk 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 preferreth the first and the best. Simlerus saith, that God in saying, Whether they would walk in his 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 feed the soul to eternal life. And it is worth the noting, that this was not sent, til 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 Passover, 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 off and unclean, when the first Passover of the Jews was celebrated.

And upon the sixth day they shall prepare that which they bring in, and it shall be 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. They had mentioned the flesh-pots of Egypt, and the fullness of bread there, verse. 3. and therefore, that they might be satisfied in both these, they are promised flesh in the evening, and bread in the morning, verse. 8. Moses and Aaron 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 years together, and so God's glory should shine most of all in this, so Simlerus. Whereas it is added, as a reason, 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 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, by the evening, when flesh was sent, Christ's 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 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 only to fill their bellies, and the Manna, as a Sacrament that cometh in the evening, setting forth darkness: this in the morning, setting forth God's grace, as the morning often doth, Psal. 30. 6. 143. 8. Lament. 3. 22, 23. so Ainsworth. Yet in the course of nature, quail having flown all day, come to their resting place at night, and the dew 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 God's 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 shown, as a dreadful rebuke for their murmuring.

Come near before the Lord, for he hath heard your murmurings. And when Aaron 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 led them out of Egypt, and that he was 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 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 only, how the Lord had promised to rain bread from heaven, no mention being made of flesh, verse. 4. And therefore Calvin and some others read it, For the Lord had spoken. This was the ground of Moses his speeches, verse. 6, 7, 8.

And it came to pass at even, that the quail came up, and covered the camp, and in the morning the dew lay round about the host, &c. The word translated quail, is by the Septuagint rendered Ortygometrae, which bird (they say) is the king of quail; by Josephus, Ortygia: but all others render it, quail. But it is put in the singular number, quail came up, for the plural, quail; as before, frog, for frogs, Exod. 8. 6. Touching this kind of fowl, Avicen and some other Physicians, saith Simlerus, write that they are very unwholesome, because they feed upon Helebore, 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 Helebore▪ 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 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, preferreth them, as the most wholesome and finest of meats. Touching these quail, some questions offer themselves. As first; How the coming of quail [Quest. 1] 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 quail 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 quail, mentioned, Numb. 11. 31. be [Quest. 2] 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. 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 only 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 quail 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 God's 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 [Quest. 3] flesh, when they had many cattle? To this Augustine answereth, that the wilderness 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 wanting for sacrifice.

Fourthly, why was flesh given only one evening, but Manna every [Quest. 4] morning continually, whilst they were in the wilderness? I answer, God in giving flesh did only intend to show his power to provide flesh for them in the wilderness as well as in Egypt, but not to satisfy their wanton desires, wherefore he giveth it once only, 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 dew was gone, 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 color of it is said to have been, as the color 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 Mils, 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 Tremellius, who saith, that by Bdellium the gum of Bdellium is meant, which is light through the whiteness like wax, Plin. nat hist. lib. 12. c. 9. and for wafer he hath Epichyti, affirming that 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. 〈 in non-Latin alphabet 〉 , that is Man. Some render it, what is this? as the Septuagint, and the vulgar Latin, for 〈 in non-Latin alphabet 〉 signifieth what, and in the Chaldee Man is put for Mah. Tremellius rendereth it, cibus praeparatus, so likewise Calvin, noting that the people herein shown themselves grateful, as if they had in this name acknowledged, that they were obliged unto God not only for food, but for having it ready provided without any hard labor. Thus also some of the Rabbins, calling it a prepared bread sent from heaven without man's labor, agreeable to every man's taste, and able to content and please everyone. 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 〈 in non-Latin alphabet 〉 they only questioned what it was. Ferus saith, that man-hu signifieth, this is a gift, as if they meant in way of extolling, 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 only 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 Rabbins have acknowledged, as Rab. Isaac on Gen. 1. 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 write, which falleth naturally in some parts of Arabia, but this was not of that sort; for that was only for Physic, this for nourishment; that fell only in the Spring-time, this all the year; that fell only 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 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 peck of our measure, but according to others an Ephah is a pottle less then our bushel. If we follow the rate of Budaus, each one had half a peck 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 days 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 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 rebuke from the Lord for their labor, 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 [Quest.] well. 1 To show that he would have us to depend upon his providence from day today, he would try by this, whether being fed today, they would believe that they should be fed tomorrow. 2 To teach them and us to fear the Lord, seeing they depended upon him to be fed from day today, 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 worms of cares, which never suffer them to rest in quiet, and the worm that never dieth 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 judgment.

It is here noted, that in the heat of the sun the Manna melted, intimating, 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 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 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 God again in anything: 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 tomorrow. 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, 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 well noteth, showeth that we must not be solicitous for this world, set forth by the six days, but for the world to come, set forth by the Sabbath, we should be careful: for God knoweth that we need worldly things, and 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 days ye shall find it in the field, but the seventh there shall be none. This 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 Rabbins, as in the six days 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 laboreth 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, Whilest 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 showeth the infidelity of some, they will not believe, but that they may obtain grace even at the last, see Math. 7. 22. Luc. 13. 25. but they shall be deceived, and even here God curseth men's labors upon the Sabbath, so that they get nothing [Note.] but displeasure hereby. It shall be found at the last to be true, which [Note.] God's Prophets have foretold to the confusion of unbelievers, although they have lightly regarded it here.

Abide ye everyone in his place, let no man go out of his place upon the Sabbath day. This is not meant so, as if they should keep in their tents or houses, a in prisons, shut up upon the Sabbath-day, for they were to go to the holy Assemblies, Levite. 23. 3. Act. 15. 21. but that they should not go out to labor. 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 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 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 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 anything 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 shown, Numb. 14.

For the mystery, I have said already, and shown Manna to be a figure of 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 man's 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 forever without waxing old. Ob. Christ saith, Your fathers did eat Manna and are dead. Sol. This [Object.] is spoken of those that looking carnally upon the Manna, are it only to fill [Sol.] their bellies; but not spiritually by faith, looking up to him that was figured out hereby, and they that receive the Sacrament of Christ's 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 everything; 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 dew, 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, that shall compute the time, that Manna began to fall the first day of the week, which is our Lord's 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 days, 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 God's Word, what the meaning of it is. Again, as Manna was sweet, so is the Word, yet it is also as the hoary 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. 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 only inserted, according to their journeys, because nothing memorable happened in these places. Rephidim, or as the Greeks have it, Raphidim signifieth a grass-bench, of Raphad, to make a place to lie down on. Rabanus noteth, that all these stations, Suph, Sin, Daphkah, 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, shown them whither they should go, and where they should rest.

And the people chode with Moses, and said, Give us water to drink: and Moses 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, 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 Aaron's death, Numb. 33. v. 38. And therefore Psal. 106. it is commemorated, verse. 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 120 miles from Jerusalem towards the South, whereas the wilderness of Sin was 156 miles towards the South-west, 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 be so offended with the people for murmuring upon the same occasion the second time, that he would not vouchsafe the same favor again unto them, and therefore doubted then. God's giving them water twice out of a Rock, seemeth also to be implied 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 the people show themselves to be most wicked, in that having had so lately so great experience of God's 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 almost ready to stone 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 knowing of ourselves what to do. And Ferus specially praiseth 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 stone 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 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 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 [Quest.] answereth, because the people for their infidelity were unworthy, and yet 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, 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 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, 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 only, and God bringing out the water, and that the people prone 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 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 labor go up unto it, this was from Raphidim eight miles. This miracle is for the greatness 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 brake the Rock therewith, and thus a fountain lying hid 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 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 anymore: for this name was a perpetual memorial, that when they tried it, the Lord shown 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 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 yieldeth 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 it, the wood of the cross was as the rod wherewith he was smitten, and the people's 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 shown, whereby refreshing cometh, and unto him also Moses leadeth.

And Amalek came and fought with Israel in Rephidim, and Moses bade Joshua choose 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 grand-child of Esau, spoken of Gen. 36. But because Gen. 14. 7. mention is made of Amalekites in Abraham's time, this seemeth to be false; but they might be called so, saith Simlerus, by anticipation, because in the time of Moses they were 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 Goboch and Jaboth, and that they were hired of those that dwelt 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 only 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 God's promises might be frustrated; and therefore God would have the memorial of them, as of his enemies, quite blotted out, for which cause he afterwards sent Saul against them. And I think that they were neither 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 forever, wherefore God would not have any people of them cut off for Abraham's sake, of whom they came. But Expositors hold generally, that they came of Amalechus the grand-child of Esau. If it be demanded, why God would have them now exercised with war? Calvin saith, To punish their murmuring, & to keep [Quest.] them from mutinying hereafter, which men are most apt unto, when an Army is kept together without action, for being hitherto favored they grew more and more petulant. Simlerus addeth, that being inured to war, they 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 Joshua is sent to encounter with them, selecting some men, 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 Moses with them, so Calvin expounding it, as a sign of God's indignation for their late offense, 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, and therefore it was not fit for him to go out to fight, but for Joshua 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, 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. Joshua 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 only 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 Joshua did as Moses had said, and Moses, Aaron, and Hur went up to the 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, 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 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 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 showeth that when we pray, the affections of our heart, as the hands thereof, should be lifted up. But it may be demanded, because when [Quest.] 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. Whilest we are in the way to the heavenly Canaan, our spiritual enemies sin and Satan fight against us, and stop our passage; against them not Moses, but Joshua is sent out, that is, we are saved not by the law, figured out by Moses, but by Jesus, of whom Joshua was a notable type. Again, Moses set upon a stone figured out the Law written in tables of stone, his hands being heavy, the weakness of the Law to save: Aaron 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 prevail, but he slighteth both this and all others brought here, holding that Aaron and Hur did only by holding up the hands of Moses show, that they helped him in praying, joining their prayers together also. But to me the foregoing mystical significations seem excellently to agree. We may also note [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 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 quite vanquished.

And the Lord said to Moses, Write this for a memorial in a Book, and rehearse it in the ears of Joshua, 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 battles 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 forever. And it must be rehearsed in the ears of Joshua, 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 forever: see also Deut. 25. so Maimonides in Misn. Treat. of Kings, Chap. 5. Sect. 5. As Amalek, so Antichrist shall one day be rooted out forever, but to show a long time to come before this, he biddeth that it should be written. Rab. Menahem saith, that the destruction of the seed of Esau in the days of the Messiah was figured out hereby.

And Moses built an Altar, and called the name thereof, Jehovah Nissi, &c. 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 forever; Heb. 〈 in non-Latin alphabet 〉 , 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 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 forever, 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 forever, 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 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 Moses and for Israel his people, &c. The deliverance of Israel out of Egypt was so notable, that the fame thereof was soon spread far and wide, according 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 fame. 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 fame 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, [Note.] that an Heathen is moved by God's wonderful 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 affected 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 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 circumcising 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 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 requite 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 showeth these reasons to be weak, 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, 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 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 still the same humble Moses, notwithstanding the dignity by the Lord put upon him, and therefore showeth 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 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 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, only the liberty given before the Law to any to do sacrifice is here used: for that the fact was justifiable, appeareth, because 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, Levite. 7. 15. and this name of sacrifices is expressed, Exod. • 4. 5. Of the burnt-offerings for sin they might not eat, Levite. 1. 9. But what is meant by eating before God? To this Augustine answereth, that eating to the honor 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 honor 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. Levite. 3. 11. Chap. 21. 16. Numb. 28. 2. so that to eat bread 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 God, that is, in the fear of God, which Ferus addeth, and so to refrein 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 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, verse. 14. What is this that thou doest? &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 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 labors of Moses for the good of the people, in that even at this time, when he had a 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 doest! 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 [Note.] contrariwise, where there is self-love and ignorance of God's Law requiring it, every little burden born for others is heavy. To seek the Lord, this is by the Septuagint rendered, To seek judgment 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 Lord's judgment; 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 verse. 19. Numb. 27. 5, 6. and Chap. 15. 33, 34, 35. But here a question lieth, Whether Moses went every time to [Quest.] the Lord to inquire, and how he could show them God's statutes, before they were made, for the Law was not yet given? Augustine answereth, It 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 wrong, and so in ordinary matters to give a right judgment. 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 only 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, [Note.] that the judgment of Moses was not his own, but God's will, and his law. And so should it be with every Judge, private affections should bear no sway, but simply God's judgment should in every matter be declared. And 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 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 Laws, yet it is a most hard thing to have a right judgment, 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 defense 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 Forreigner 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 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 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 [Note.] men have their excellencies in outward things, and go sometimes herein beyond the children of light. Again, hereby is shown, that no man is in 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 doest, &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 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 lie further expresseth, verse. 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, inquiring 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, laith Ferus, distinguish betwixt the two sorts of power, the spiritual and the temporal; the spiritual is that which is to Godward, this he doth not advise 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, verse. 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 rhe temporal power to judge all matters, v. 21. Moreover, thou shalt 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 counselleth 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 rested 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 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 〈 in non-Latin alphabet 〉 , 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, Maimonides in Sanhedrin, Chap. 2. Sect. 7. 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 preferreth 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, inquiring 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 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 fame, for they must be known men, and therefore 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 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 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 judgments. 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 named in the Hebrew text, the Septuagint add moreover, 〈 in non-Latin alphabet 〉 some to lead to the knowledge of letters, about which Augustine is much troubled, not 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 inquiring into here.

Moses in all this hearkened to Jethro, so great was his humility, that he 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 Gentile instructeth Moses, that the Church of the Gentiles should in time to come instruct the Jews, teaching them a spiritual and good sense of the Law, and bring them to follow that, who before, although sometime they were the only 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 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, the same day came they into the wilderness of Sinai. It was said before, that Sin and Sinai were one wilderness, 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 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 twentieth day of the second month of the second year, so that they stayed here an whole year, wanting ten days. Before they came to this place, passed but 15 days, since their coming into the wilderness of Sin, in which they were miraculously supplied with meat and water, and delivered from 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 stone, so Rabanus.

But Moses went up to God, for the Lord had called him out of the mountain, saying, &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 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; 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 only in this place in the space of almost one whole year. Moses his going up to God was only 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 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. 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 only 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 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 Commandments, which were now to be delivered unto them. And he doth not only commemorate favors 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 was enough to bind them to him forever, but as if he had done nothing for them already, he addeth here new promises, a peculiar treasure, in Hebrew, Segullah, signifying a man's 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 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. 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 is also shown, 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 holiness. 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 the faith of Christ, they have lost this honor, and the faithful company of Christians wheresoever have it rightly by Saint Peter applied unto them. For they only 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 God's 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 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 may hear when I speak with thee, and believe thee forever. 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, verse. 8. and again, Moses told the words of the people to the Lord, verse. 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 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 Lord's 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 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 today and to 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 shown, 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 days 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 shown how much they made account of God and of his Law, because when we are 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, since they changed not, but washed their garments only. Their sanctifying is explained to have been by washing their garments, and afterwards by keeping from their wives, verse. 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 wash today and tomorrow▪ and to be ready 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, 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 visible sign of his presence should be seen there.

And thou shalt set bounds to the people round about, saying, Take heed unto your selves, 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 everyone, we must 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 everyone 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 everyone, 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, 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 pry into the things of God, but be content with that measure of revelation that is made unto us by his Prophets, then they [Note.] 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 stricken thorough with a dart, whether man or beast, a hand shall not touch it. These 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 shall not touch him with the hand to put him to death, but stone him, or shoot him thorough with a dart, which might be done afar off, and without pursuing him to fetch him back, or staying till his return, so Calvin, Simlerus, Ainsworth and Tremellius, 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 showeth 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 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 smitten with judgments from above to his destruction, as Arius 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 [Quest.] pain of death, verse. 12. and here, the trumpet having sounded long they should come up? This is commonly answered, that they must be guided by the Lord's will, to stay when he willeth, and to come up when he willeth; and therefore whilst the signs of God's 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, trumpet and cloud are departed from the mountain, they shall go up. So likewise Tremellius, 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 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 God's 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 minds 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 not expressed before, yet certainly Moses had it from the Lord also, because he would not add anything 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, Levite. 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 everyone of us. But even under the New Testament we are bidden to refrein for fasting and prayer, wherefore a man's companying with his wife hindereth his prayers, and for this cause it seemeth to be necessary, that Ministers of God's holy Word and [Object.] Sacrament should not marry. 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 Devils.

And the third day in the morning there were thunders and lightnings, and a thick cloud upon the Mount, &c. Thunder and lightnings are terrible to all men, yea the most courageous, as being signs of God's anger, 1 Sam. 12. 18. by the Poets it is called for this, 〈 in non-Latin alphabet 〉 . 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 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 man-child; 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 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 thunder and lightening, the Son by the thick cloud, because he put upon his divine light the darkness of man's nature, and the Holy Ghost by the trumpet, because he governeth in the trumpet of the Gospel: so Simlerus. 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 of the Law; the lightening, the knowledge which the people of God had, soon vanishing, as the lightening; 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 blow 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 showeth 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 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 Ibn-Ezra. The Scholastical History in setting down the terrible apparitions, saith, When the third day was come early before the Sun, they heard thundering and lightening, 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 today not Moses the son of Amram, but him who smote Egypt for you, which led 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 fire, &c. The Targum Hierosolym. hath it, because the glory of the Majesty of the Lord was revealed upon it in a flame 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 God's power, in that the very mountain, which is set so fast moved at his appearing, and accordingly God's 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, 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 verse. 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 Moses up, &c. The Lord had before given this charge, that the people should not come past the bounds set them, verse. 12. but knowing how prone 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 [Note.] 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 [Quest.] were yet appointed? Ferus answereth, The first-born and the Princes of the 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, 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 [Quest.] to be sanctified? To this Simlerus answereth, Because the Priest 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. Moses measuring the people by himself, thought that the charge given before was sufficient to contain them, but by God's answer it appeareth, that he was deceived; and therefore he goeth, and doth again as God bade him: for whatsoever we shall think, God's will and his authority must sway us, even [Note.] contrary to our own imaginations.

CHAP. XX.

ANd God spake all these words and said, I am the Lord thy God, &c. Now cometh that, for which all this preparation was made, even the Law of the ten Commandments, 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, only things touching the progress of the children of Israel in their journey to Canaan being inserted. This of the ten Commandments is called the Moral, the other Laws 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 quite 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 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 lightening, and the mountain smoking, and they removed and stood of arre off, and said to Moses, Speak thou with us, &c. 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 God's voice, &c. which may serve for a further explication of these words. In that they are said to have seen, Ferus thinketh, that either 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 God's voice is noted to be such, that it pierced their minds 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, whilst God spake, as Simlerus noteth, and 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, wonderful great was their fear, and hereby was intimated that the Law ingendereth 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 God's voice [Note.] 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, when the Law-giving terrefied them, so the Law must, as a School-master send us to Christ our Mediator, Gal. 3. 24. Heb. 12. 24. And according to their desire God did not only make Moses a Mediator, but promised the Prophet, Deut. 18. 10. to whom we should always hearken, 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 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 God's anger or judgments, but only the hurtful fear which 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, God's 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 knowing himself unable to bear the presence of his power and Majesty by reason of his weakness 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 frowardness 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 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 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 forever.

And the Lord said to Moses, Say to the children of Israel, Ye have seen that I 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 prone 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 [Quest.] 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 [Quest.] rendereth it, before me, and thus it is propounded verse. 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 minds are taken up with the love of worldly profit or pleasure, make these their gods, being therefore called Idolaters. Others to the Cherubims, to be made at God's 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. Levite. 19. 4. Levite. 26. 1.

An altar of earth shalt thou make unto me, and shalt sacrifice thereon thy burnt-offerings and 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, (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 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 this, as a reason, why it must be either of earth, or of unhewen stone, because such an altar cannot continue long; and yet withal 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 stone. 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 it self, 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 only by outward pomp and splendor, but though the monument set up for a memorial of me, be but a simple 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 stone, and therefore such an Altar was used by Gideon, Samuel, and Elijah; and Joshua, 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 saith notably, that they have given great occasion of erring, that have read this verse as one continued sentence, holding that such an Altar must be built after wards upon mount Zion; for in saying, in every place where, &c. an objection is rather met withal, 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 stone, 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 anywhere 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 〈 in non-Latin alphabet 〉 signifieth, although it signifieth prosperity also, as effected by peace. For the Altar of unhewn stone, the reason, why the stone 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, which is cut with it. This, as one well noteth, may seem strange, that 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 stone, see Deut. 27. 5, 6, &c.

Thou shalt not ascend by steps unto my Altar, lest thy filthiness be discovered, Chap. 27. 1. an Altar is appointed to be made three cubits high, and 2 Chron. 4. 1. 10 cubits high, so that, as Tremellius hath it, they must needs ascend by three stops to the one, and by ten to the other, how is it then that ascending [Quest.] 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 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 simple, 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 know, that the splendid things afterwards did not please of themselves, but only 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 simple 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 only 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 simple 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 stone, because our faith is fixed upon a rock or stone, and only 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 glossing, 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 shown, 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, Aul. Gel. lib. 10. cap. 15.

CHAP. XXI.

THese are the Judgments which thou shalt propound unto them. The Hebrews 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 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 Levite. 3. 17. Chap. 6. 18, 22. as the law of the Decalogue, Commandments, and these judicial laws, judgments, by the Septuagint rendered, 〈 in non-Latin alphabet 〉 . just judgments. These were Politick 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 only 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 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 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, Levite 25. 40, 41. If a man sold himself 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 Levite. 25. 39, &c. not as with the service of a bond-servant with rigor, 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 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 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. Send him not away empty, but put liberally upon his neck of the flock, thy floor, and of thy wine-press. A servant set free, not having anything given him to begin the World withal, doth little differ yet from a servant, because he cannot stock any ground upon which he might bestow his labor, 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 withal. 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 of Egypt, Levite. 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 God's 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 might be taken for that time, but to be used without rigor, 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 double, or hath been worth a double hired servant in serving thee six years. 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 doest, by God's blessing it should be restored again, that was thus departed withal. It was not thus with servants of other Nations, who served them, for they might be kept as servants forever, Levite. 25. 45, 46. and used as servants. And there it is also provided, that if any 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 only he shall go free, for the seventh year is the ordinary time of his freedom, and his children's, 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 named; 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 only 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 years, he should then go free, and not serve out six years. 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, verse. 40. He shall be as an hired servant, &c. He must not be hardly ruled over, verse. 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 there is no need, or to work till his masters coming, no time when being set. Maimonides. The Septuagint have it, Thou shalt not rack him with labor: but rigor also is in beating, Exod. 1. 14. and in threatening, Ephes. 6. 9.

The Rabbins in setting forth the state of an Hebrew servant say further, that he must not carry his masters vessel after him to the bath, nor untie his shoe, 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. Maimonides. But the servant and maid, which thou shalt have, shall be of the Heathen round about you, &c. verse. 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 only, 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 forever 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 only must be done unto them, neither might they use them tyrannically, as the Heathen did their servants, and because they must be imitatours 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 deed, because he was given him for service, not for shame and contempt. 4 Not to refuse to hear his plea, Job 31. 13. Thus Maimonides. The difference then betwixt an Hebrew servant and another was. 1 In his usage, he might be used with more rigor then an Hebrew. 2 He must serve forever 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, verse. 42. This is mystically applied by Hesychius to the Heathen subjected unto Christ, a Jew by the preaching of the Gospel: for they are his possession, and he holdeth them as his servants forever. And hitherto I have digressed to other places touching this point of servitude also, now to return, Vers. 3. If he were married, 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 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 bondwoman, 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, Maimonides saith, that if any Hebrew were sold to a master, his master might compel him to take a bondwoman, 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 only. If it be demanded, how this may be justified to separate man and wife? Simlerus answereth [Quest.] 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 marry. 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 go out free, &c. In this case his ear must be bored, and he shall be a servant forever: but this, forever, is to be understood but till the year of Jubilee, Levite. 25. 41. and thus Maimonides explaineth it, or by this word, forever, may be understood only 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 forever, not any other man, to whom he shall leave him. And thus these words, forever, are used, 1 Sam. 1. 22. whereas it is said by the same word 〈 in non-Latin alphabet 〉 , that an Heathen servant shall serve forever: Jerome will have it understood in like manner, but till the year of Jubilee, because it is written by Van Holem, intimating the Jubilee meant. But there is no such thing anywhere 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 God's, because they were God's Deputies, so likewise, Psal. 82. Yet Maimonides saith, that none were called so, but Judges in Israel only, who were wise men, and sought out for their wisdom, and ordained by the imposition of hands. If the master might have taken and bored his ear, there might have been deceit used, he saying through covetousness, that his servant was willing, when he was not; wherefore he is appointed to bring him out before the Judges, that they might examine him, and then finding him willing, appoint him to be bored, which being done, the master taketh him to the post, or to the door, that is, either at the place of judgment, or rather at his own house, and boareth thorough his ear, this being appointed as an apt mark for a servant, who must always be ready to hearken to and obey his masters precepts. And this sharp iron awl, wherewith he was bored 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.

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 malefactors upon their foreheads, as with a mark of ignominy, 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 men-servants do, but if 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 only different, there women are spoken of, that are sold by the appointment of the Law, or that sell themselves: here is put the case only 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 man's daughter be thus bought, she shall not go out at the end of seven years, 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 be redeemed, &c. Some read it, Who hath not betrothed her, and 〈 in non-Latin alphabet 〉 signifying not, is in the Text, but 〈 in non-Latin alphabet 〉 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 it is said, he shall not sell her, is meant not only 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 betroathing. 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 betroathing 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 daughters. Hereby it appeareth, that the former verse is to be read 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 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 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 meant. The Hebrew word is 〈 in non-Latin alphabet 〉 , by some rendered marriage-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 Rabbins, going in unto her after the way of all the earth, as Gen. 19. 31. And besides these 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 her goods. 4 If she dieth before him, he must inherit them. Thus the tradition of the Scribes, saith Maimonides. 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 neighbor that he dieth, 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 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 [Quest.] hands that killeth him, but when the slayer seeketh it not, but God offereth him to be slain, this being God's act only, 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 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, Levite. 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 judgment 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 stone or wooden Instrument is a murderer, and must die, a kinsman must kill him. But how is this to be understood, [Quest.] might he kill the murderer without proceeding legally against him? Simlerus answereth, that it is meant, the kinsman should accuse the murderer 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, 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 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 everyone, but this was only tolerated for the hardness of their hearts, not approved. Tostatus saith, that it is to be understood after his condemnation by the Judge, or 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 apprehend 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, Maimonides saith contrariwise. The death of a murderer as of Idolaters was with the sword, & by strangling, he that lieth with another man's 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 prophesieth in the name of another god. Besides these there were two other kinds 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 curseth father or mother, or rebelleth against thē. I will give him a place, to which he shall 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 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 blood of the slain might kill him. And no price must be taken to let a willful 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 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 willfully 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 to be tried. Tostatus saith, that when kinsman met him that had killed, and assaulted him, if he by defending himself slew 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 only through permission to avoid greater inconveniencies. For the time limited, when he might return to his possession, 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 good reason there was, that all offenses 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 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 [Note.] might appear to be most heinous, and that one man might have the greater care of the life of another. And in the Roman Laws Hadrianus provided, that if lasciviousness were the cause, whereupon the murder arose, the party killing, although against his will, should be banished for five years, 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 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 anything purposely to take away another man's 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 neighbor, and slayeth him with 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 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 〈 in non-Latin alphabet 〉 , 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 Tower and the Capitol was appointed by Romulus and Remus for an Asylum, afterwards the statues of Emperors. And amongst the Athenians, the Temple of Mercy, built by the posterity of Hercules. And the like course was taken amongst Christians; Theodosius and Valent. Emperors 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 honor 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 that all which fled to the Temples should be spared. And for this privilege stood Chrysostom 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 murderers; and therefore he much abridged the privilege of Sanctuaries, recounting this first Law of Moses, allowing places of refuge only 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 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 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 only 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 Countries and Nations, provision being made against the abuse. These words, Thou shalt take him from mine altar, the Targum Hierosol. expoundeth, yea, although he be the High Priest that ministereth at mine altar. Whereas it is said, If a man cometh presumptuously upon his neighbor, 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 curseth father or mother: the same Law is also, Levite 20. 9. and ye shall fear everyone his mother, and his father, Levite. 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 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 anything 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 honored, but contemned by him. The Hebrews upon these Laws note, that any striking of 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 Rabbins 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 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 following Moses, banisheth those that struck their parents and drove 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, Levite. 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 only 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 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 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 deed 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 stole 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 baser sort; to dig in mines, if of the better, half their goods being taken away, to be banished forever, 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 men's daughters to marry them. Constantine's 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, and there be destroyed without any weapon given them to defend themselves. These two Laws, verse. 15, 16, 17. interlaced together, Rabanus applieth mystically, the first to those that blaspheme God their Father, or the Church their Mother, the second to heretics, who steal men's 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 stone or fist, and he dieth not, but lieth in bed, &c. By striking with stone 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 dieth not, he shall be innocent, that is, 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 God's law. If then in striving one hurteth another, he shall as he is worthy, pay so much as the time of the hurt man's lying in bed and healing cometh to. Whereas this may seem not to be punishment enough, the Rabbins say, that if his striking made a blemish he must pay for that also, according to Levite. 24. 19, 20. and that he must pay for the pain suffered, and lastly, for the shame and dishonor 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 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 [Quest.] began to go by his staff, relapseth and dieth? To this, saith Simlerus, the 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 Rabbins say, that the striker might not be permitted to do it, if he could and would, nor a Surgeon 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 Surgeons 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 dieth under his 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 days of Augustus, when Vedius Pollio