Commentary on Genesis and Exodus

QUEST. I. Whether Jethro and Rohuel, or R • ghuel were the same man.

Vers. 1. WHen Jethro the Priest, or Prince of Midian. 1. Some think, that Reguel mentioned, Exod. 2. Jethro here named, and chap. 3.1. and Hobab, Numb. 10. were all one. Sic Lyranus. Tostat. Pelarg. So also the Latin translator readeth, Exod. 2. for Reguel, Jethro: Lyranus from the Hebrews giveth this reason, from the notation of the name Jethro, and Hobab: the first signifieth adj • ciens, adding; for he added unto other ordinances of Moses, that of appointing officers; and the other word, signifieth diligens, loving, because he loved the law of God, and was converted to Judaism. But that Hobab, Jethro and Reguel, are not the same, is evident, Numb. 10.29. where Hobab is said to be the son of Reguel. 2. Oleaster thinketh Jethro and Reguel to be the same, (so also Josephus ) and that Hobab, or Chobab, was the son of Jethro and Reguel, and brother to Zipporah: And his reason, that Jethro and Reguel are all one, is, because the same title is given to them both: Jethro is said to be the Prince of Midian, Exod. 3.1. and so is Reguel, Exod. 2. Contra. 1. The reason why in one place the father is called the Prince, in another the son, is, because the sons succeeded the fathers in the principality and Priesthood, among the Gentiles, as they did among the Jews. Lipoman. in 2. Exod. Which thing was usual in the primitive Church, as Polycrates Bishop of Ephesus, writing to Victor Bishop of Rome, there showeth, that seven of his ancestors had been Bishops in that place before him, and he was the eighth, Euseb. lib. 5. cap. 22. Pelican. 2. Hobab could not be brother unto Zipporah, for Numb. 10.29. he is called chothen, the father in law of Moses: which word, though Oleaster contend to signify a kinsman: yet seeing Jethro is called by the same word chothen, Exod. 3.1. it seemeth in the same sense also, to be given unto Hobab. 3. Therefore the truer opinion is, that Jethro and Hobab were all one, and Reguel was father unto Jethro, and grandfather to Zipporah Moses wife. Iun. Pelican. as is before shown, cap. 2. quaest. 26. 4. Some think, that Jethro was a common name, both to the father, which was Reghuel, and to the son, which was Hobab. Galas. Exod. 3.1. But that is not like, for Jethro only hath this addition, Moses father in law, as it is ten times repeated in this Chapter: But Reghuel is not so called, Exod. 2. whose daughter Zipporah is said to be, because the grandfathers with the Hebrews are so called by the name of fathers. I rest therefore in the former opinion, as most probable. 5. Concerning the word cohen ▪ which signifieth both Prince and Priest, and whether Jethro were Prince or Priest, or rather both, see before, cap. 2. quaest. 27. It was an ancient custom, that they which were Rulers and Magistrates, to defend the people, did execute also the Priests office, by sacrifices and prayer, to protect and direct them: such an one was Melchizedek, and Jethro here. Lippoman. 6. Likewise, whether Jethro were the worshipper of the true God, is handled before, chap. 2. quest. 28. where it is resolved, that he was a worshipper of the true God, though not purely, as Calvin saith, Mihi videtur vitiatum fuisse aliqua ex parte illius sacerdotium: It seemeth to me, that his Priesthood had some blemish, and was stained with superstition: But it is not like that he sacrificed to Idols, for Moses in all likelihood, would not have married his daughter then, or conversed with him so long. Procopius saith, that they worshipped the most high God, as Melchizedek did: Nec tamen interim abstineb • nt ab idolatria, But yet they abstained not from idolatry. But as Calvin saith, there is difference between Idolatry, Et impurum Dei cultum & degenerem in unae parte, And the impure worship of God, degenerating in someone part. The religion then, which Jethro professed, was principally the worship of the true God, yet intermingled with some superstitions of the idolatrous heathen: though he was not a professed Idolater.

QUEST. II. How Jethro heard what the Lord had done for Moses and Israel.

WHen he heard all that God had done. 1. Some think, that Moses sent his wife out of the desert, unto her father in law, and that by this means, Jethro had intelligence of Moses affairs. Calvin. But this to be unlikely, shall be shown afterward: seeing it is very probable, that Moses had sent back his wife from the place, where the child was circumcised by the way, Exod. 4. 2. Some think, that Moses had sent some message unto Jethro, and so signified unto him what had happened. Simler. But the manner of speech, When he heard, giveth rather, that he was led by some common fame and rumor; though it is most like, that Moses being now not far from Midian, would have sent to his father in law, to his wife and children, which were dear unto him, if Jethro had not prevented him. 3. Therefore the common fame and rumor, which was spread among the nations, moved Jethro to come. Galas. Especially seeing Midian was not far from Egypt, bordering upon the red sea. Simler. And now Moses was not far from Midian, being about mount Sinai, where he had been before time accustomed to keep his fathers sheep. Tostat. From whence the report and rumour of the Israelites, and their acts, as the late victory obtained against Amalek, might easily be brought.

QUEST. III. The causes which moved Jethro to come unto Moses.

Vers. 2. THen Jethro took Zipporah, &c. The causes which moved Jethro to take this journey, were these: 1. That he might congratulate and rejoice for those great mercies and benefits, which the Lord had vouchsafed unto Moses and all Israel. Simler. Which his joy is expressed afterward, verse. 9. Some of those benefits concerned Moses, and the people in general, as the deliverance out of Egypt, their passing thorough the red Sea, the giving of Manna: but some specially belonged unto Moses : as that the Lord had made him the Captain and guide of his people, and had given him power to work great miracles. Tostat. Therefore both these are put together in the text: When he had heard, what the Lord had done for Moses, and for Israel his people. Jethro therefore came, to show and express his joy in both these respects. 2. Beside, another end of his coming was, to bring unto Moses his wife and children. Simler. For he was not now far off from the host of Israel, the City of Midian being held to be but 16. miles distant from Rephidim, where they had pitched last. Pelarg. 3. Further, though Jethro doubted not of the truth of those things, which he had heard, yet he is desirous to come to be an eye witness, and present beholder of those great works, which the Lord had done for them, as of the cloudy and fiery pillar, of the Manna, that fell daily, and the water that issued out of the rock. Simler. 4. Yea he came to glorify God, to whom he offered sacrifice, verse. 12. Pelican. and to join himself to the people of God: wherein appeared God's providence, both toward Moses and Jethro: that as he was a comfort and relief to Mose • in his exile, for outward things; so Moses should be a means for his spiritual good, to bring him to the knowledge of God. Ferus.

QUEST. IV. When Moses had sent Zipporah away.

Vers. 2. AFter the sending her away. 1. Some read, after the sending, that is, of gifts, either of Moses to his father in law: Simler. or, of Jethro with his daughter. Ex Lippoman. But the pronoun ha, is of the feminine gender, and cannot agree to either of them: some therefore understand it of gifts, which Zipporah sent to Moses : but it is more like, she would first come her self, as she doth, Moses being so near, then send unto him. 2. It is better therefore referred to Moses sending away of Zipporah, to her fathers house: which some think Moses did, after he was come into the desert, to see her father, and rejoice with him: for (say they) it is not like but that Moses had his wife and children with him into Egypt, that they might be partakers of that great deliverance, which the Lord was to work for them. Calvin. But the manner of the description of this story, how Jethro, when he had heard. &c. took Zipporah, and her two sons, showeth, that Jethro was moved to take this journey, by the fame, which he heard, and not by any report or information by Zipporah, which should be sent unto him. And though they went not down into Egypt with Moses, yet were they partakers of that deliverance: even as they were, which were afterward borne in the desert: specially seeing Moses two sons, were by circumcision graft into the people of God. Simler. 3. Therefore the most probable opinion is, that Moses had sent Zipporah with her sons, back unto her father, at such time as the child was circumcised by the way in the Inn. Some think that she fell into a disease, by seeing that bloody spectacle of the circumcision of her son, and so could go no further. Vatab. Some, that Noluit cum, amplius sequi, that she refused to follow Moses any further. Ferus. Some, that Moses would not have her with him, because she was not able to go thorough such difficulties in Egypt: Abraham and Jacob went down into Egypt, because they were strong: Non potuit descendere in Aegyptum & subire agones Aegyptiorum, nisi athleta probabilu, None could go down into Egypt, and undergo the agonies of the Egyptians, but a strong champion. Glass. ordinar. Ex Origen. But the truth is, that Zipporah her self, was offended with the circumcision of her child, and so willing to return, and that Moses also gave his consent therewithal: Dicendum, quod 〈◊〉 de voluntate Moses, &c. We must say it was with the will of Moses, for he perceived that his wife and children would be but a burden unto him, in that business, which he went about. Lyranus. Iun. Galas. Pelican. Tostat.

QUEST. V. Of Moses two sons.

Vers. 3. ANd her two sons, &c. 1. We see that the Israelites did not abhor or decline the marriage of strange women, so that they were instructed in the faith, and virtuously given: as Joseph married Potiphar's daughter, Booz, Ruth and here Moses Zipporah. 2. Mention is made only of his sons: the holy Fathers and Patriarchs are found to have had more sons, than daughters; or it is, because they use not to be counted in the catalogue and genealogy. 3. Moses in giving names to his sons, which did put him in mind of God's mercies and benefits toward him, doth teach us what names to impose upon our children: such as may both stir us and them up to a thankful remembrance of the benefits, which we receive. Lippo •• . Pelican.

QUEST. VI. How Moses was delivered from the sword of Pharaoh.

DElivered me from the sword of Pharaoh. 1. Some do here give credit unto that unwritten relation, that Moses escaped Pharaohs sword in this manner: He being convented before Pharaoh, and asked why he killed the Egyptian, boldly made answer, that he had done it justly: thereupon Pharaoh commanding him to be killed; the executioner was smitten with blindness, that seeing everyone beside, he could not see Moses: and Pharaoh was taken with such stupidity, that seeing Moses to escape, he had no power to bid any to lay hands of him to stay him. Tostat. 2 But we need not run to any such devised tale, nor fain miracles, where no necessity is: Moses is said to be delivered, &c. because he escaped by flight, Ne Pharaoh de illo supplicium sumeret, That Pharaoh should take no punishment of him. Osiander.

QUEST. VII. At what time Jethro came to Moses before the law given in mount Sinai, or after.

Vers. 5. ANd Jethro Moses father in law came, &c. 1. Some think, that Jethro came unto Moses, in the end of the first year of their departure out of Egypt, or in the beginning of the second, after they had received the law in mount Sinai, and that the history is transposed. Tostat. Cajetan. Simlerus also holdeth, that he came about the fourteenth month after their coming out of Egypt. The arguments brought to confirm this opinion are these.

1. Because it is like that before Jethro set forth, he heard certainly where the Israelites encamped, namely by mount Sinai: for he would not take an uncertain journey, to wander up and down in the wilderness: now he could not come to mount Sinai, within less than two or three days journey, from that part of Midian, where Jethro remained: for when Moses went from Jethro with his wife and children, he lodged by the way, where that heavy chance befell touching the circumcision of his child, and after that he went forward, and met with Aaron in the mount of God, Exod. 4.27. It seemeth then that this mount of God, which was Sinai, was two or three days journey from Iethros place: Then could not Jethro come before the law was given, for the third day after they pitched in the wilderness of Sinai the law was given, chap. 19.11. And if it were granted, that Jethro came to mount Sinai, before the Israelites encamped there: yet this here described could not be done before the law was given: for this story of Iethros entertainment one day, of viewing and seeing Moses order in judging the people, which was upon the next, and of choosing and appointing of officers and Judges, upon the third, all which required three days, could not be done in the three first days, after their encamping by mount Sinai: for the first day God spake unto Moses, to sanctify the people the next, which was no fit time to hear suites and controversies, and the third day when the Lord gave the law, they could not intend to choose officers. So Tostat.

Contra. All this long discourse may be answered in one word, that herein is their error: they take the mount of God here spoken of, for Sinai, whereas it was mount Choreb, chap. 18.6 from whence the Israelites were not yet departed; which is called the mount of God, chap. 3.1. because of the vision of the bush, which Moses saw there. Iun. Genevens. Which Choreb was the general name of all that hillie tract or circuit, in the which was situate more toward the East the mount Sinai: wherefore all this here mentioned in this Chapter, was done before the Israelites encamped by mount Sinai, and so all the former difficulties are removed, Josephus therefore is deceived, that thinketh that Jethro came in the third month to mount Sinai; for by this means should all this business fall into that very time, when the people were preparing themselves to receive the law.

2. Neither is it like, that Jethro came immediately after the giving of the law, for Moses stayed 40. days with God in the mount, and then coming down, he judged the people for their Idolatry; which was no time to give entertainment to Jethro, all the host being in heaviness: and after that, Moses stayed 40. days more: so that it was toward the end of the first year, or the beginning of the second, when Jethro came. This is Tostatus second reason.

Contra. All this is easily granted, and admitted, that Jethro came not immediately after the law was given: but this showeth not, that he came not before the giving of the law, as is before declared.

3. Again, seeing Jethro returned into his Country in the second year, the second month, when they were about to remove their campe from mount Sinai, Numb. 10.30. it is not like that he would stay a whole year with Moses, out of his own Country. Tostat.

Contra. That story concerning Hobabs departure, who also is Jethro, is transposed: and that communication, which Moses there hath with his father in law, was had before that time; which story is here alleged, because it was there more fully to be handled. Iun. Seeing therefore, that one of the stories must of necessity be transposed, and set out of his place: it is for many reasons more agreeable to the order of the things which were done, to refer that story, Numb. 10. to this place, than to join this unto that: for immediately after that story there inserted, of Hobabs departure, followeth in the next Chapter, Num. 11▪ the constitution of the 70. Elders, which was a divers ordinance from Iethros device, of constituting Captains over thousands, hundreds and fifty, and like not to have followed immediately upon the other: because Moses having made so many coadjutors so lately, by the advice of his father in law, which did help to bear the burden with him, would not so soon have complained, till he had had full trial and ex • ience of that form of government, that he was not able to bear the people alone, as he doth complain, Numb. 11.14.

4. Further it is objected, that at Jethro his coming he gave that advice, for the appointing of under officers and Judges; but this was done in the second year, what time they were to remove from mount Sinai, as Moses himself showeth, that it was about the same time, when the Lord spake unto him to depart from Choreb, Deut. 1.6, 9. Tostat.

Contra. Moses indeed saith, I spake unto you the same time, saying, I am not able to bear you myself alone: but these words, The same time, must not be restrained to the time of the Lord's speaking unto them, to remove from Choreb: for how could that choice of officers be made in the instant of their removing? but it must be understood generally of the time of their stay and abode by the mount Choreb. Iun.

2. Wherefore the more probable opinion is, that Jethro came unto Moses, while they encamped about Choreb, before they removed to the wilderness of Sinai, and there received the law, in that order, as it is here set down by Moses.

1. Because no anticipation of time, or transposing of the story, is to be admitted in Scripture, where no necessity of the sense enforceth it, now here is no such necessity to urge us to think this story to be set out of the place, neither any inconvenience need to be feared, in admitting the same to be done in this order, as Moses hath penned it, as is before shown in the particular answer to the several objections.

2. The nearness of that place doth persuade as much: that seeing Midian was not far off from Choreb, where Moses had used to keep his father in laws sheep, it is like that Jethro invited by the nearness and opportunity of the place, took this journey. Lyranus. And though Moses, when he departed with his wife and children, lodged by the way, that might be because the children were young and tender, and so he took easy journeys, or the day might be far spent, when he took his leave of his father in law: as when in the like case the Levite departed from his wives father, Iud 19.

3. Neither is it like, Moses with the host of Israel lying so near unto Midian, so long together, well nigh a year: that Jethro would defer so long, to bring Moses wife and children unto him, or that Mos •• would all that while endure their absence from him. Lyranus.

4. The text showeth, that the report of those things, which the Lord had done for Moses and Israel, brought him thither: it seemeth then, that as soon as he had heard of the same of the late victory of the Amalekites, Jethro dispatched presently to go unto Moses: Josephus.

QUEST. VIII. Wherefore Jethro sent before to Moses.

Vers. 6. ANd he said to Moses. 1. Jethro said thus by some messengers, which he sent before to Moses, which both shows his humanity, he would not press upon Moses unawares though he were his father in law. Simler. And he did it, Vt honestius reciperentur, That they might be received in better manner, for Moses honor. Lyranus. Tostat. It is like also, that Jethro came with some troupe and company, and therefore could have no safe passage or entrance, without some safe conduct from Moses: for the Israelites did stand upon their watch and guard, because of their enemies which were round about them. Simler. It might be also, that Jethro did this in humility, not presuming to join himself to the people of God, before he had made Moses acquainted. Ferus.

QUEST. IX. Of the manner of Moses entertainment.

Vers. 7. ANd Moses went out to meet &c. 1. Moses humility joined with humanity, appeareth in going forth to meet his father in law: whom he reverenceth as his elder and his father in law: though in other respects, Moses being the Ruler of such a great people, and endued with such an excellent gift, in the power of miracles, were the more honorable person. Tostat. 2. Then Moses showeth his love in kissing him, which was used then, and is yet in some Countries, as a sign and testimony of love. Marbach. 3. Then his courtesy appeareth, each in asking the other of their welfare and health. Pelarg. 4. His beneficence and hospitality is declared, in bringing him into his Tent. Pelarg. that they might better commune within of their affairs, than abroad. Lyranus. This was Moses peculiar Tabernacle, which he pitched without the host, chap. 33.7. and whereupon the cloud used to rest, before the great Tabernacle was set up. Tostat. It was not that great Tabernacle, where the Ark afterwards was put: for it was not lawful for any Gentile to enter therein: Hugo de Sanct. Victor. neither was yet that Tabernacle spoken of.

QUEST. X. Why Moses declareth all these things unto Jethro.

Vers. 8. THen Moses told his father in law, &c. 1. Three things Moses declareth to his father in law: First the plagues and judgments, which fell upon Pharaoh and the Egyptians, for Israel's sake, that is, to the intent that they should let the people of God go. Secondly, the travel and labors which they endured, by famine, thirst and war. Thirdly, how they were relieved in all these necessities, and delivered from all their dangers. Tostat. 2. Now Moses declared these things to Hobab, to satisfy his desire: for he was desirous to hear more certainly of all these things. Simler. Likewise, he doth it that Jethro might rejoice together with them, for all the mercies of God received. Tostat. quast. 3. And beside, Moses hereby would draw him to the true knowledge of God, and further instruct him therein. And so Moses cibare studuit socerum primo spiritualiter, Moses first of all seeketh to give spiritual food to his father in law. Ferus.

QUEST. XI. Of Jethro his joy and rejoicing.

Vers. 9. ANd Jethro rejoiced. 1. Jethro dealeth far otherwise than Amalek: for they envied the prosperity of Israel, and sought to do them hurt: But Jethro rejoiced, and was glad: therefore afterward Saul was sent to take revenge of Amalek, but he spared the Kenites, which were the posterity of Jethro, because they shown mercy to the Israelites, 1 Sam. 15.6. Borrh. 2. Jethro expresseth his joy in three degrees: first he rejoiceth inwardly in heart, then he testifieth and confesseth the same with his mouth, verse. 10. and further expresseth the same in act, in offering of sacrifices unto God. Tostat. Non solum confessus est fidem suam ore, sed etiam opere, He confessed his faith, not only with his mouth, but in d •• d. Lyranus. 3. And for very joy of heart, he repeateth the same thing twice, that God had delivered them out of the hand of the Egyptians, as men in passion do use to double and treble their words. Tostat. Or the first delivering may signify their saving from the sword of the Egyptians, which pursued them, the other from their thralldom and servitude. Cajetan.

QUEST. XII. Whether Jethro had before this the knowledge of the true God.

Vers. 11. NOw I know that Jehovah is greater than all gods. 1. Neither was Jethro before this, altogether ignorant of the true God, or was before a worshipper of Idols: as Tostat. For Moses would not have married a mere Idolaters daughter: and where he saith, Now I know, that showeth not, that he knew not God before, as Tostatus concludeth, but it is meant of his experimental knowledge, that he was now by these wonderful works, and judgments of God, more confirmed in his faith. Calvin. 2. Neither yet was Jethro a perfect worshipper of God, and so circumcised, as the people of Israel were: for if he had been circumcised, he had been bound to keep the whole law, as the Apostle reasoneth, Gal. 5.2. as all the festivities and other ordinances of Israel: and then he being incorporated by circumcision into the people of God, and so become a proselyte, would not have desired to return to his people, as he doth, Numb. 10. Tostat. quast. 4. 3. Therefore, though before this Jethro had the true knowledge of God, which was a long time preserved in Abraham's line, among those which were not of Israel, as appeareth in Job, and his friends; yet, Non tam pure & sinceriter, & clare cognoscebant Deum, ut Israelite, &c. Yet they knew not God so purely and sincerely, and clearly, as the Israelites. Lippoman. And this speech in preferring Jehovah before other gods, may proceed from his error, who had an opinion before of the multiplicity of gods, as other of the heathen. Simler. Yet in another sense is this speech used by Moses, chap. 15.11. Who is like unto thee O Lord among the gods? that is, Angels, or any other power whatsoever. Calvin.

QUEST. XIII. Of the meaning, and true reading of the 11. verse.

Vers. 11. IN that thing, wherein they dealt proudly, he is above them. 1. The Latin translator readeth, Because they dealt proudly against them: but here the words bedabhar asher, in the thing which, are omitted: in this sense a reason is given in general, of the destruction of the Egyptians, because they were proud and insolent against the people of God. Tostat. 2. Others supply this word, indicavit, he hath judged them, Simler. or perierunt, they have perished, in that thing, wherein they were insolent against them: which some refer to their destruction in the red sea, that as they had drowned the Hebrews children in the red sea, so they perished there. Vatab. But as Calvin saith, Videtur nimis esse restrictum, This seemeth to be too much restrained: therefore in general, rather the equity of God's judgments appeareth, that had measured unto them, as they had done to the Israelites. Galas. Borrh. 3. But the third reading is to be preferred: that the preposition ghal, here signifieth, not against, but above, and them must not be referred to the Israelites, but to the Egyptians: that God was superior unto them, in that, wherein they boast, that is, in their great power, and glory. Iun. As they vaunted, when they pursued Israel: I will overtake them, I will divide the spoil, my lust shall be satisfied upon them, chap. 15.9.

QUEST. XIV. Whether Jethro offered himself burnt offerings.

Vers. 12. THen Jethro took burnt offerings, &c. 1. Tostatus hereupon gathereth, because Jethro observeth the difference of sacrifices instituted in the law, between burnt offerings, wherein all was consumed upon the Altar, and other sacrifices wherein part was reserved: that he came to Moses, after the law was given: quaest. 4. But this is no necessary collection: for even among the Gentiles, some sacrifices they offered whole, of some they reserved part for their sacred feasts: especially among them, which came of Abraham's line, where some seeds of Abraham's faith were still preserved. Simler. 2. This rather may serve as an argument against that opinion: that the law of sacrifices, and of the Priesthood of Aaron was not yet instituted, because Jethro a strange Priest was permitted to sacrifice: & therefore it is like that as yet the Priesthood was not instituted. Simler. Cajetan. 3. Some think that Jethro only took part of the sacrifices which were offered, and sacrificed not. Lippoman. But the phrase, He took them unto God, showeth, that he took them to offer unto God. Iun. 4. Oleaster thinketh, that he offered by the ministry of Moses. But as Augustine well collecteth, Moses is not yet read to have sacrificed at all. 5. This is like to have been Primum ejus sincerum, & legitimum sacrificium: Iethros first sincere and legitimate sacrifice. Calvin. For although he had some knowledge of God before, yet he knew him not purely and perfectly before now.

QUEST. XV.. In what sense they are said to eat bread before the Lord.

THey came to eat bread with Moses father in law, before God. 1. They did either eat Manna, that Jethro might see the bread, which God gave them from heaven: or such bread as he might bring from Midian: beside bread, they did also eat of the remainder of the peace offerings. Tostat. 2. Before God, Oleaster expoundeth, before the Tabernacle, but as yet the Tabernacle was not built, as is shown before, quast. 7. nor Aaron's Priesthood instituted: as Cajetan well noteth here, Non interfuit Aaron ut sacrificaret, sed ut conviva, Aaron was not present as a sacrificer, but as a ghost. 3. Others do expound, before God, In gloriam & honorem Dei, to the honor and glory of God. Simler. Calvin. So also Origen, Omnia, qu • Sancti faciunt, in conspectu Dei faciunt, All that the Saints do, they do in the sight of God: as the Apostle saith, Whether you eat or drink, &c. do all to the glory of God. 4. But somewhat more is insinuated here: that as after the Tabernacle was built, before the Ark, was said to be in the presence of God, so now, because they were assembled in Moses Tabernacle, where the cloudy pillar rested, they are said to eat before the Lord, who manifested himself in that pillar. Tostat. quaest. 4. in cap. 18.

QUEST. XVI. How the people came to Moses to ask of God.

Vers. 15. THe people come unto me to seek God, &c. and I declare the ordinances of God and his laws. 1. Some expound it, that they inquired of God by Moses. Oleaster. But it is not like, that in every small matter, Moses consulted with God for them: for although the Lord cannot be wearied, and he is ignorant of nothing, yet for reverence of the divine Majesty, they were to forbear in small matters. Tostat. So also Augustine, Nunquid per singula credendum est eum consulere solere Deum: It is to be thought, that for everything he used to consult with God? 2. Some interpret, because the sentence of Moses, being their lawful Judge, was the sentence of God, in asking of Moses, they asked of God. Cajetan. And to the same purpose, Augustine moving the question, how Moses maketh mention here of the laws of God, seeing there were none as yet written, maketh this answer, Nisi praesidentem menti suae Dominum consuleret, &c. Unless he had consulted with God the president of his mind, he could not have judged justly. Moses therefore, was the interpreter of the will and sentence of God, revealed unto him, & so judged according to his laws. 3. But this phrase to seek God, insinuateth a further matter: that when they had any weighty business, which either concerned God, or the state of the common-wealth, then they went to seek an answer of God, as the phrase is used, 1 Sam. 9.9. Iun. So then here is a distinction of cause • noted: in the greater and weighty affairs, they consulted with God by Moses, as Jethro saith afterward, verse. 19. Be thou unto the people to Godward, and report their causes unto God : but the smaller matters Moses judgeth himself, which were afterward by the advice of Jethro transmitted over to the inferior officers.

QUEST. XVII. Why the Lord would have Moses to take his direction from Jethro.

Vers. 19. HEare now my voice. Augustine here moveth a question, why the Lord would have his servant Moses, to whom he so often spake, to take this direction from a stranger: to the which he maketh this answer: that God hereby would teach us: 1. Per quemlibet hominem detur consilium veritatis, non debere contemni: That by whomsoever any true counsel is given, it should not be contemned. 2. Again, God would have Moses thus admonished, Ne eum tentet superbia, &c. lest that sitting in that high seat of judgment, Moses might have been somewhat lifted up: and therefore this was done to humble him. 3. Rupertus goeth yet further, and showeth, that this fact of Jethro was answerable to that saying in the Gospel, That the children of this world are wiser in their generation, than the children of light. So Jethro for civil government, and worldly affairs, was wiser than Moses: but in things belonging unto God, Moses went beyond him. Ferus addeth, that hereby Moses was humbled, Videns se non omnia scire, seeing that he knew not all things: but was advised by a stranger to take a better course, in politic administration, than he himself could think of.

QUEST. XVIII What causes Jethro would have reserved to Moses.

BE thou for the people to Godward. 1. Some think that here is a distinction made by Jethro of the spiritual, and temporal power: the first he would have still reside and rest in Moses, as best exercised in spiritual things, the other to be passed over to others. Ferus. But the chief temporal power remained in Moses still, after the choice made of the inferior officers, he was the chief Prince and Magistrate notwithstanding: nay rather he resigned afterward his ordinary spiritual power unto Aaron: retaining the temporal still. 2. Others think, that whereas Moses was both a Lawgiver to the people, and a Judge also: that the first power he reserved still, but the other part, of executing judgment in particular cases, according to those laws, he transmitted over to the officers. Ex Simler. But this is not true neither: for Moses gave the sentence against the blasphemer, Numb. 24. and against him that violated the Sabbath, Num. 5. 3. Wherefore the distinction here made, is neither of divers kinds of offices, as the spiritual and temporal, nor yet of divers parts and functions of the same office, as in making, and executing of laws: but the difference was of causes small and great: the one to be reserved to Moses hearing, the other to be committed to the officers to be chosen: And so afterward they came to Moses, when any difficult and hard matter fell out: as when one blasphemed God in the host, Levite. 24. they brought him to Moses : likewise when they found one gathering of sticks upon the Sabbath, they referred the matter to Moses, Numb. 15.33. In the cause also of Zelopechads daughters, they resorted to Moses, Numb. 37. 4. And in those weighty matters, two things were required of Moses, first that he should consult with God, and then declare unto the people the will of God, and show them the ordinances and laws of God, verse. 20. the ordinances or as the Latin Interpreter readeth, ceremonies, did only appertain unto God: the laws were of two sorts, either such as concerned both God, and man, as the moral commandments, the first table whereof, commandeth our duty toward God; the second, our duty to our neighbor: or such, which only concerned the affairs and controversies among men, as the Judicials. Tostat. quaest. 5. 5. Herein then consisted Moses office: 1. That he should report unto God, the requests and demands of the people, and so pray for them. 2. To report unto the people the will and pleasure of God: both Quantum ad cultum Dei, what he required concernnig his service: and to show them the way, which they should walk, Quantum ad credenda, What they were to believe: and the work which they should do, Quantum ad agenda, that is, what things they were to do. Ferus.

QUEST. XIX. Of the qualities and properties required in good Magistrates.

Vers. 21. PRovide men of courage. The first property required in a Magistrate, is, that he be valiant, chaijl, which signifieth not only valor or strength of the body, but the industry of mind: as Pharaoh would have Joseph set over his cattle, such of his brethren as were valiant, that is, industrious and well practiced and experienced among cattle.

In this first quality or virtue then, these things are required. 1. That they must be industrious, able to dispatch and expedite causes. Simler. Valentes ingenio, men of good dexterity and wit. Cajetan. There must be verus intellectus, a good conceit and understanding. Tostat. 2. Constancy and strength is required: Ne metu potentiorum deserat causam justam, That he do not leave a good cause for fear of mighty men. Simler. As Ecclesiasticus saith, Noli fieri Iudex, &c. Seek not to be made a Judge, lest thou be not able to take away iniquity, and lest thou fearing the person of the mighty, shouldest commit an offense against thine uprightness. 3. Also it is fit they should be of greater power in riches, or by birth, and estimation in the world: for if they be base and poor, though upright, they are sooner contemned: so Deut. 1.15. they must be jedughim, known and famous men: if other virtues do concur withal. Tostat. Among the Lacedemonians, one Demosthenes, an obscure and base fellow, gave wise and prudent counsel, which the Ephori, which were the counselors of state, willed to be propounded by another man of fame and estimation, lest it might have been contemned, because of the first author. Simler.

2. They must be men fearing God. For the fear of God is the foundation of all virtues: and where that is not, Non sunt ver • virtutes, sed umbrae, They are not true virtues, but shadows of virtues. Simler. And if men of might should not fear God, Cum ex potentia sua homines non timeant, &c. When in regard of their great power, they fear not men, they will be ready to commit many wrongs. Tostat. qu • st. 6. Oportet jus dicentem aliis, rationem habere superioris Iudicis, &c. It behooveth him, that judgeth others, to have respect unto his superior Judge, to whom he must give account of all his acts. Cajetan. Deum spectent, cujus vicem obtineant: Let them look unto God, in whose stead they are. Borrh. They must execute his will, whose place and person they sustain: for where no fear of God is, there justice is soon declined, as is evident in Pilate. Ferus.

3. They must be men of truth. Both understanding the truth, that they may be able to distinguish right from wrong: as also following the truth in their will and practice: for there is a speculative truth in discerning and judging, and a practical truth, in following a right judgment. Tostat. There is veritas vitae, truth of life, when a man's conversation is framed according to the rule of truth: veritas justitiae, in giving unto every man his right: and veritas doctrinae, in discerning the truth from error, and right from wrong: Lyranus. This love of the truth containeth these two things, both that in others he should give way to the truth, that he should seek out the truth by witnesses, writings, evidences: and in himself having found out the truth, give judgment accordingly. Simler. Vt sit vera tum dicendo tum faciendo: to be true in word and in deed, both to speak the truth and practice it. Cajetan. Veritas non tantum fraudibus & crassis mendaciis, sed ambitioni, &c. The truth is not opposed only to fraud and gross lies, but to ambition, flattery and such like, and what other cunning soever may be used to corrupt judgment. Calvin. Stabiles sint in sententiis, non mutabiles, They must be stable in their sentences, not changeable. Oleaster.

4. They must hate covetousness. Quantumvis sufficiat homini non esse avarum, &c. Although it be sufficient for a private man not to be a covetous: yet a Judge must be so far from covetousness, that he abhor and hate it: Cajetan. Some think, that the Hebrew word batzah signifieth, to fill: a Judge then must not desire to be filled with riches, for a covetous man will never be full, but to be content with things necessary, and convenient for his place. Oleaster. For gifts blind the eyes of the wise, and pervert the words of the just.

Beside these properties here required, there be other also elsewhere set down, as Deut. 1.13. they must be men of wisdom and understanding. The first of these belongeth to the speculative and intellectual part: he must be wise, both in the knowledge of God, for true religion maketh wise: and in human affairs, there is a particular wisdom, as of every artificer in his trade; but this must be a general wisdom, how to rule and govern all sorts of men.

The other, which is called binah, understanding, belongeth rather to practice, than speculation: for he that hath knowledge only in general, and knoweth not how wisely to apply it to every particular occasion, is not fit to be a ruler or governor. Joseph was wise in the unfolding and interpreting of Pharaohs dream, he was also prudent, and a man of understanding, in giving advice afterward, how to provide against the famine.

Further, they must not be of base and obscure condition, but such as are famous and well known: as no man will commit his money to an unknown Banker, nor his body to an inexperienced Physician: so neither should men of unknown conditions be trusted with the common-wealth.

Lastly, their age must be respected, as Numb. 11.16. Moses is bid to take such as he knew to be Elders of the people, not only in years, but in manners: for age bringeth experience, and experience maketh wise. Yet young men, which are endued with the wisdom of the ancient, are not to be rejected from government: as David and Josiah were but young, when they came to the Kingdom. Simler.

QUEST. XX. How that Rulers over thousands, hundreds, &c. are to be counted.

Vers. 21. RVlers over thousands, &c. 1. Some of the Hebrews think, that this distribution was only of the under Officers, and Ministers to the Judges: that some of them had 10. some an 100. some 1000. apparitors under them, for the execution of their sentence. Ex Simler. But this would have bred a great confusion, that one Judge should have had so many ministers, neither should their causes have been dispatched, so many being brought to one Judge. 2. Others think that this division was of the Judges themselves, that one session was of ten, another court above that, of 100. and a superior to that of 1000. Simler. But beside that it was inconvenient to have a Court consisting of so many, which would have tended rather to confusion, than settling of order, the text saith, that all these were heads of the people, some were made rulers of 1000. some of 100. some of 50. &c. verse. 25. These divers names of rulers then, have not relation to the number of the Judges, but to the divisions of the people, over whom they were set. 3. The most usual and received opinion is, that this distribution of Officers was made according to the computation of those in the campe, which were fit for war, who from 20. year to 60. were numbered to 600000. and above, Numb. 1. Lyranus. Iun. But this is not like: for whereas these officers were appointed, not for military discipline, but for the deciding of controversies and questions, which might grow among them; by this account all under 30. year, and above 60. which were not meet for war, should be excluded: whereas questions might arise among both the younger, but especially the elder sort, as well as among the rest. Tostat. 4. Some think that this division was not in respect only of the limits of the Judges, but to reduce the people into order, and to distribute them into their several ranks, and divisions: because it is not like, that such a multitude of suits should arise among them, as that they needed so many officers: for the rulers over tens, in 600000. would come to 60000▪ Simler. But it appeareth by Iethros motion, that in this division he only intended the peace and quietness of the people, and Moses • ase, that they might without any great travel, have their controversies ended: neither is it like there were so many officers: for not over every ten persons or polle • , was an officer set, but over every ten families, as now shall be shown. 5. Wherefore, this account of thousands, hundreds, &c. might be made three ways: either reckoning those only, which were fit for war, which kind of account is before removed: or by every single person, and poll, as they counted for the eating of the pascal Lamb, chap. 12. and for the gathering of Manna, chap. 16. But neither was this account here followed, for then women and children should be here reckoned: whereas the one were under their parents, and the other under their husbands government, and their controversies might be ended at home, and need not be brought before the Judges. The third way remaineth, that this computation was made according to the families: that over every ten families an officer should be set. Tostat. So by this means a goodly order was established, that every Tribune or millenary officer, had under him ten Centurians, that i • , officers over hundreds: and every Centurian had under him two rulers over fifties: and every ruler over fifty, had under him five, which were set over ten. Ferus. Josephus saith further, that there were bands appointed of thirties, and twenties: but there is no such thing in the text.

QUEST. XXI. Of the number of these officers, and of their continuance and succession.

Vers. 22. LEt them judge the people at all seasons. 1. Concerning the number of these officers, it is uncertain. Lyranus thinketh there were six hundred Tribunes or millenarie officers, and six thousand Centurians, and three score thousand set over ten's: which number is rightly taken according to the sum of six hundred thousand. But it is shown before, that in that number, containing the sum only of those which were fit for war, divers are not comprehended, over whom the Judges were set, for compounding of their controversies: and therefore by that proportion the sum and number of the Judges cannot be taken. And so it cannot certainly be defined, the number of the families being not known, over the which these officers were appointed, how many these Rulers were in all: Tostat. 2. In that they are said to judge at all seasons, both the time of continuance in their office is signified, which was during their life, until they were made unfit by reason of their age: for then it is like they gave over their government, as the Levites were freed at fifty years from the service of the Tabernacle: As also their diligence and attendance upon their office is noted: that daily and continually, unless upon solemn and festival days, they attended the causes of the people. 3. It is also evident, that this Magistracy did not descend by succession from the father to the son, but was conferred by election: for whereas it is required, that they should be good men fearing God, and endued with other virtues; this could not be perpetually observed, if the sons had succeeded their fathers, for a good father may sometime have a bad son, as Hezekiah had Manasseh: and an evil father may have a good son, as A • mo • begat Josiah. Ex Tostat.

QUEST. XXII. The difference between Moses office, and the rest.

Vers. 22. BVt every great matter let them bring to thee. 1. There were two reasons why the great causes were reserved unto Moses hearing, both because he was a Prophet, and so consulted with the oracle of God: and beside he was the chief Magistrate: as in all Common-wealths appeal is made unto the Prince. Simler. 2. The greater matters were of two sorts, either such as were of a divers kind, which concerned the worship of God, and ceremonies of religion, which wholly belonged unto Moses, and the other Officers were not to meddle with them: or else they were of the same kind, wherein the other used to deal: but difficult and hard matters, wherein they were to require Moses judgment, as they did about the punishment of the blasphemer, Levite. 24. and the violater of the Sabbath, Numb. 15. Tostat. 2. The smaller causes which were referred to the under Officers, were pecuniary and civil causes, the greater as capital were reserved for Moses hearing: for in these causes, if there were any aggrievance the sentence might be reversed: but when the sentence of death was inflicted, it could not be revoked: therefore it is like that none was put to death without Moses consent and direction. 3. In giving this advice Jethro intendeth two things, both the case of Moses, in dividing the burden with others, and the profit of the people, that should not be wearied by this means by long attendance. Tostat. qu. 8.

QUEST. XXIII. Of the meaning of these words, And God commmand thee.

Vers. 23. IF thou do this thing, (and God so command thee.) 1. The Latin Translator readeth thus: If thou do this, implebis imperium Dei • thou shalt fulfill the commandment of God ; whereof there may be two senses given: first that Jethro doth insinuate that this device and council is of God: the other, that by this means he shall be able to discharge his office in governing, and taking care for the people, which thing God had commanded him: Tostat. But this translation differing from the original, which hath, and God command thee, neither of these interpretations can stand. 2. Some make this the sense: if thou do as I counsel thee; poteris a • dire pracepta Dei, thou shalt have time to hear what God commandeth thee, that is, to consult with God, which his leisure would not now permit him to do: Oleast. Osiander. 3. But this clause seemeth to depend of the first word ( • m, if) so that the meaning rather is this, if God do approve this my council: Iun. Wherein appeareth the piety of Jethro, that would not obtrude his council upon Moses, no otherwise than it should have the divine approbation. Simler. Calvin.

QUEST. XXIV. In what sense the people are said to go quietly to their place.

ANd all this people shall • go quietly to their place. 1. Some take this to be the meaning: that this order devised by Jethro, was but to serve during the time of their travel: but when they were come to their place, that is, to the land of Canaan, then they should have Officers and Judges set in their Cities. Ex Siml. But Jethro in these words showeth the present benefit which should redound unto them, by this order, both Moses should be eased of much labor, and the people of their attendance. 2. In these words therefore, Jethro doth insinuate two things, both that the people should dispatch their business, whereas they were constrained before to go home, their controversies undecided, because Moses was not at leisure to hear all, and so they should go home quietly. Simler. And again, they should not need to hang so long, and give such attendance, as they did. Iun. For Moses should be able to dispatch their greater causes, which they brought unto him in time, and their smaller controversies should be taken up at home. Tostat. quast. 8.

QUEST. XXV. Whether these Officers were chosen by Moses.

Vers. 25. ANd Moses chose men. 1. These Officers and Magistrates, were taken out from the rest of the people by election: so that the government of Israel was in respect of Moses, Monarchical: for the supreme authority still remained in him: but in respect of these inferior Magistrates, it was Aristocratical: which form of government is so called, because the best and most worthy are elected to rule and govern. 2. Moses is said to have chosen them, because he cōnfirmed the people's choice, and admitted those, whom they presented: for so he said unto the people: Bring you men of wisdom, &c. and I will make them Rulers over you, Deut. 1.13. For it was the safest way for the people to make choice of them, because they were better known unto them, and they would the more willingly obey them. Tostat. quaest. 9. 3. Further, whereas Moses saith, Deut. 1.8. I am not able to bear you myself alone: as though Moses himself first thought of this device, it must be understood, that after Jethro had given this council unto Moses, then he propounded it unto the people. Genevens.

QUEST. XXVI. Whether these Officers were of equal authority, or one subordinate to another.

Vers. 25. ANd make them heads over the people. 1. It is not like, that these Officers, whereof some were set over thousands, some over hundreds, some over fifties, some over ten's; that they had their several distinct regiments, so that they which were not under one Officer, as under the Ruler over ten, were not also under his superior Officer, that was set over fifty: for then, if they had been all of equal authority, this distinction needed not to have been, that some were Rulers of thousands, some of hundreds, &c. But it had been better for them, all to have been of one sort, as all over hundreds, or tens: and again, if these Officers had not been subordinate one under another, that inconvenience should not have been prevented, which Jethro intended, to deliver Moses of trouble: for by these means, if the people might not appeal from one Judge to a superior; a multitude of causes still should have been devolved to Moses. 2. Therefore it is resolved, that these Officers were one under another: the Ruler of ten under the Ruler of fifty, and he under the Centurion, and this also under the tribune or millenary Officer: so that there was none of the people, which was not subject, to a Ruler of ten, or tithing man, to a Ruler of fifty, a Ruler of an hundred, and a Ruler over a thousand. And this subordination served to two purposes: both for the Officers themselves, that if any controversy fell out among them, it might be ordered by the superior Judge: and if the people found themselves agreeved with their tithing men, and inferior Officers, they might appeal for redress to their superior Judges. And so the appeal ascended, from the Ruler of ten, to the Ruler of fifty, from the Ruler of fifty to the Centurion, and from him to the millenary Judge or Tribune: and thus their causes were decided, before they came at Moses ; only the hardest and most difficult matters were reserved for his hearing, and from him there was no further appeal. Tostat. quaest. 11.

QUEST. XXVII. Of the difference between these Officers, and the 70. Elders, Num. 10.

FUrther, it is here to be considered, that this institution of Officers, which was brought in by the council and advice of Jethro, was divers from that order of 70. Elders, which was instituted afterward by the Lord, Numb. 10. For they differ both in order of time: these were appointed before they came to Sinai, the other after they removed thence; and in number, these were many, no doubt divers thousands, the other only 70. Jethro gave the advice for the choice of the first; but the Lord himself of the other: Their office also and administration was divers; the seventy were the Council of State, which consulted only of the public affairs of the Kingdom: the other attended upon the private causes and suits of the people. This difference between the Senators, and Counsellers of State, and inferior Judges was observed in all well ordered Common-wealths, among the Athenians, Lacedemonians, Romans, and is to be seen in our State. This was the 〈 in non-Latin alphabet 〉 or Senate of the Jews, which at the first consisted indifferently of men taken out of all the tribes, six out of each of the eleven tribes, the Levites excepted, and the other four to make up 70. were supplied by Levites and Priests to direct the rest. This indifferent choice out of all the tribes, continued until the time of the Kings, when the choice of these Elders was overruled by their authority: then after the captivity, because of the prerogative of the tribe of Judah, to whom the principality of right appertained, most of the Elders were taken out of that tribe, and so it continued, till Herod dissolved that honorable and grave Senate of the Elders, making havoc of them, and putting most of them to death. Iun. ex Joseph. Analys. in Num. cap. 11.

QUEST. XXVIII. At what time Jethro took his leave of Moses.

Vers. 27. AFterward Moses let his father in law depart, &c. 1. Some think, that Jethro neither came unto Moses in this order, or at this time, as the story is set down, that is, before the giving of the Law, but that he came in the end of the first year, or in the beginning of the second, and stayed with him about two months, till the campe removed, which was the 20. day of the second month, Numb. 10. Tostat. Contra. But this opinion is before refuted, quaest. 7. For it is not like, that the campe of Israel lying almost a year, from the first day of the third month in the first year, chap. 19.1. to the 20. day of the second month in the second year, Numb. 10, 11. that either Jethro would stay so long from visiting Moses, or Moses all that while not desire to see his wife and children: and seeing the same and report of the great works, which God had done for Israel, and of that late victory against Amalek, brought Jethro thither, it is no doubt, but that as soon as this same came to his ears, that he hastened his journey.

2. Some are of opinion, that Jethro Moses father in law went away at this time, but he left Hobab his son, and brother to Zipporah with Moses still, who also departed, when the campe removed from Sinai, Numb. 10. Oleaster, Simlerus, Osiander. Contra. But it is proved before, that this Hobab and Jethro were all one man, quaest. 1. for there is no mention made of any kinsman that Moses had by his wife, but his father in law, and her grandfather Reghuel: and that speech of Moses, Thou mayest be as eyes unto us, that is, our guide, best agreeth unto his father in law, a man of age and experience, and if Regh • el had any son, it is like, where he is said to have had seven daughters, Exod. 2.16. mention would have been made of his son: seeing the Scripture useth rather to note the genealogy of the males, than of the other sex.

3. Some other think, that Jethro came at this time in the first year, and stayed a whole year, that he might be full instructed in the faith and religion of God's people. Lyranus. But it is not like, that he being so near his country, not above a days journey or two, would so long be absent from thence: being so desirous to return thither. Tostat.

4. Nor yet is it probable, that Jethro went away so soon, before the Law was given: for it is like, that before he went, Moses put his council in practice, which could not be done in so short a time: Pelican. for the people were first to be numbered before the Officers could be set over thousands and hundreds, &c. Now there were but fifteen days from their first coming to the wilderness of Sin, chap. 16.1. and their removing to the wilderness of Sinai, chap. 19.1. In which time Manna was given them, and the water out of the Rock, and they fought with Amalek : so that they could have no time to number the people.

5. Wherefore this may be safely held, that Jethro came at this time, while they camped in Rephidim: but neither went away so soon, staying but only a few days; nor yet remained so long, as a whole year: but seeing that Moses presently went up to the mount, and stayed twice forty days: it is like that Jethro waited his coming down, and presently Moses set cunning men awork to make the Tabernacle, at what time the people were numbered, Exod. 38.25. when they contributed silver, gold and brass toward that holy work. Then it being like that Jethro stayed to see his council put in practice, which could not be done without the numbering of the people, and they were not numbered until the Tabernacle began to be made, which might be some four months after his coming: so long it is probable, that Jethro stayed; how long after it is uncertain. That story then of Hoba • s departure, Numb. 10. is transposed; but it belongeth not all to this place, as Junius thinketh, for the reasons before alleged; yet it is evident that it fell not out in that very time and order there set down: for before Moses is there mentioned to have spoken to Hobab, the cloud was lifted up from the Tabernacle, and the host began to march forward according to their armies: So I here subscribe unto the opinion of Galasius, upon this place: Non intelligit Iethronem statim abiisse, &c. He understandeth not that Jethro presently went away, but that he stayed not with the Israelites, and at length returned into his country.

1. Doctr. No man's actions are perfect in this life.

Vers. 17. THis thing, which thou doest, is not well. Moses though an excellent man, yet in this action of judging the people, took not a good course, neither for his own case, nor the people's good: which showeth, that in the best men's actions, there are imperfections. And if all Moses acts were not perfect, what are ours? Simler. So the Apostle confesseth of himself, Not as though I had already attained unto it, or were already perfect, Philip. 3.12.

2. Doctr. The Prophets had not an habit of prophesying, but an actual and present illumination.

FUrther, in that Jethro as a prudent man, seeth more for the politic government than Moses, who was a great Prophet: it showeth, that the Prophets had not an habitual knowledge or prophetical instinct always remaining with them; for then they should not be ignorant of anything: but they prophesied, Ex actuali quadam illuminatione: By an actual illumination for the time: which as soon as it ceaseth, Redeunt ad seipsos: They return to themselves, and see no more than they did before; as here Moses, though a Prophet, because he had no present revelation, seeth no more than another in this matter, nay, he seeth not so much as Jethro, who was no Prophet. Tostat. quaest. 8. So Jeremiah, after he had talked with the King, was advised by him what answer he should make to the Princes, and followed his direction accordingly, Ierem. 38.28.

3. Doctr. The wise sayings of the Heathen not to be rejected.

Vers. 24. SO Moses obeyed the voice. Upon this example of Moses harkening to the voice of Jethro, who was a stranger from Israel, Origen thus collecteth, Vnde & nos, si forte invenimus aliquid sapienter à Gentilibus dictum, &c. Whereupon we also learn, that if we find anything well spoken of the Gentiles, we must not presently reject it with the Author. Ex Lippoman. As those profitable inventions of the liberal sciences, which were found out by the Heathen, are still commendably retained among Christians, and are made to attend as handmaids upon religion, as the Egyptian Jewels served to adorn the Israelites: So Saint Paul useth the testimony of Aratus, Act. 17.28. of Menander, 1. Cor. 15.33. and Epimenides, Tit. 1.12.

4. Doct. Princes may have Officers and Ministers under them.

Vers. 25. MAde them heads over the people. It is fit therefore that Princes should not thrust themselves upon all causes, but make choice of grave and virtuous men to govern under them: and yet they must have their own ears open also to the complaints of their subjects, as here Moses hath. By this council of Jethro approved of God, and accepted by Moses, we see it both lawful, and necessary for Princes and chief Magistrates, to have their inferior and helping Ministers of the Kingdom. Oleaster. And that we are bound to yield obedience both unto the King, As to the superior, and unto governors, as those which are sent of him, for the punishment of evil doers, and for the praise of them that do well 1. Pet. 2.13, 14.

1. Confut. That wife and children are no impediment to the calling of Ministers.

Vers. 2. THen Jethro took Zipporah Moses wife. Some hereupon give this note, Quod Moses ex illo tempore, quo prophetare incepit, uxorem concubitu non cognovit: That Moses from that time, when he began to prophesy▪ did not know his wife carnally. Lippoman. ex Epiphan. And another saith, Moses non accedebat ad uxorem propter frequens colloquium Dei; That Moses came not to his wife, because he often talked with God. Tostat. quast. 2. in margin. Oleaster also doth collect thus, Quam onerosum sit murrimonium, h • c ostenditur, &c. Here it is shown how burdensome marriage is, seeing Moses after he had sent his wife away, had no great care to fetch her again.

Contra. 1. Against Epiphanius, may be opposed the judgment of Chrysostom, who concludeth the contrary upon this example of Moses: Vis cognoscere, quod nihil nocet uxorem habere & pueros? Moses nonne uxorem habuit & liberos? Wilt thou know, that it hindereth not to have wife and children? Moses had both wife and children. And then he maketh an eloquent comparison, between married Moses, and unmarried Elias: Moses brought Manna from heaven, Elias fire: Moses divided the sea, and Elias was taken up by a fiery chariot into heaven: Vidisti Heliam aurigam in aëre, vidisti Mosen in mari viatorem: Thou hast seen Elias a chariot man in the air, and thou hast seen Moses making a way in the sea: did virginity hurt the one, or wife and children hinder the other? He addeth further, Vides, quod & Petrus uxorem habuit, ne incuses nuptias: You see that Peter had a wife (because mention is made of his wives mother in the Gospel) then blame not marriage. By this testimony it plentifully appeareth, that Moses after he was entered into his prophetical office, found no impediment by having wife and children, and therefore did not abandon their company.

2. Concerning Tostatus assertion, I answer him out of his own words; for though his marginal note be generally and at large set down, That Moses came not to his wife, that is, at all: yet it is qualified in his text: Rarissime accedebat ad uxorem: He very seldom came to his wife: he did not utterly then forsake her company. And that instance which he giveth of the exception, that Aaron and Miriam took against Moses, because of his wife, maketh flat against him, Num. 12. For if Moses had not used her still as his wife, they could not have pretended nor taken any such occasion to quarrel.

3. Oleaster may be answered out of his own words: for in the same place, upon Iethros bringing of Moses wife he giveth this note: Vbi simul dicemur, non esse permittendam uxorem sine viro suo esse: Where we are also taught, that a wife is not to be permitted to be without her husband. But to what end is the cohabitation of the husband and wife else required, then that they should the one enjoy the other? for otherwise it is all one, as if they were apart, or asunder.

4. Only this example of Moses, in sending back his wife before, upon her discontent, and absenting himself from her for a while, showeth, that it is the duty of all that are called, To remove from them in a lawful sort those hinderers, preferring the Lord's work before their affection. B. Babington. As Moses did but for a time leave his wife, while he was employed in that weighty embassage to Pharaoh in Egypt: which kind of sequestration for a time, for holy works, the Apostle alloweth, not a final separation; but willeth that they come together again: Defraud not one another (saith the Apostle) except it be with consent for a time, that you may give yourselves to fasting and prayer, and again come together, that Satan tempt you not, for your incontinency. Likewise this example showeth, That it is a grievous offense, for either wives or others, to be an hindrance to men in their duties enjoined them by God. B. Babington.

2. Confut. Against the heresy of the Manichees, of two contrary natures.

Vers. 19. HEare now my voice, and I will give thee council, &c. By this example, Jerome confuteth that heresy and wicked opinion of the Manichees, that did hold there were two natures contrary the one to the other, the good and bad: If a good tree, saith he, never bringeth forth evil fruit, Quomodo Moses arbor bona peccaverit ad aquam contradictionis? How did Moses a good tree, sin at the waters of strife? Aut qua consequentia Jethro socer Moses arbor mala. &c. dederit Mosi consilium borum? Or what consequence is there, that Jethro Moses father in law, being an evil tree, who believed not in the God of Israel, gave unto Moses good council? Jerome's argument standeth thus: the nature of a thing cannot be changed; but a good man may be changed to evil, and an evil tree to be good; therefore it is not of their nature that they are evil, that is, as their nature was created of God: wherefore that a man is evil, it is not by his created nature, but his corrupted nature; that he is good, it is not by his corrupted, but his corrected nature.

3. Confut. Of Cajetan that condemneth the regiment of women.

Vers. 21. PRovide men of courage, &c. Cajetan here giveth this corrupt note: Viros, inquit, non mulieres, quia regimen mulierum pessimum est: Men, saith he, not women, because their government is worst of all: so that to speak according to the common course of nature, no virtue is said to be in women, septim. Ethicor. Contra. 1. This is but a bad consequent, Women are not to be elected or chosen to government, therefore their government is bad: for though women come not by election to the place of government, yet either it may fall to them by succession, as Zelophechuds inheritance descended to his daughters, Numb. 27. or they may be extraordinarily designed and appointed to be governors, as Deborah, Iud. 5. and directers, as Huldah the Prophetess under Josiah. 2. Neither doth it follow, Women are not fit to be chosen Judges and Officers of a Kingdom, therefore they may not be Queens and Princes: these here chosen, were elected to be Officers of ministry, not of regality, and principality. 3. As for that heathenish conceit of the Philosopher, that virtue is not properly said to be in women, it is contrary to that position of the Apostle: that in Christ there is neither male nor female, Galath. 3.28. the spirit of God can plant grace and virtue in the hearts of women, as well as of men: nay often the Lord chooseth the weak things of this world to confound the mighty things, 1. Cor. 1.27. And the examples of so many virtuous and good women in the Scriptures, of Sara, Rebecca, Anna, the Shunamite, and the rest in the old: of Marie, Anna, Martha, Lydia, Dorcas, and many other in the New Testament, do evidently confute that profane paradox of the Philosopher. 4. And to deliver the regiment of women, from the Cardinals vile and impure slander; this country and nation of ours, as is hath found the government of a woman the worst, in the late Marian persecutions, when more good men and women, Saints of God, were put to death, than in any three Kings reign beside: so have we seen it in the next change, the best of all other Princes reigns that went before: famous Queen Elizabeth's government, as for flourishing peace, honorable fame and name, enriching of the Land, subduing of foreign enemies, enacting of good laws, may be compared with the reign of any former Kings. So for the advancing of true religion, increasing of learning, propagating the Gospel, none of her predecessors came near her: That as the refining of coin, being reduced from base money to pure silver and gold, was her honor in the Civil State: so the purging of religion, according to the purity of the word of God, in the Church shall be her everlasting fame in the world, and is her eternal reward with God.

4. Confut. That Christ shall have no Judges under him at the latter day, but shall be the only Judge himself.

Vers. 22. LEt them judge all small causes. Origen upon these words hath this private conceit: Hanc s • guram Iudicum non solum in hoc seculo, sed etiam in futuro servandam, &c. 〈◊〉 this form of Judges shall be observed, not only in this world, but in the next. And then he allegeth that text, Matth. 18.28. That when the Son of man shall sit in the throne of Majesty, ye which have followed me in the regeneration, shall sit upon twelve seats, and judge the twelve tribes of Israel: Whereupon he inferreth, that Christ at the day of judgment shall appoint other Judges beside himself, Qui judicent populum de mineribus causi • ▪ &c. Which shall judge the people in smaller causes, referring the greater to him. The Rhemisnis, and Romanists, (whose manner is to scrape all the refuse of the Fathers) affirm likewise, That the faithful shall judge and give sentence with Christ at the latter day, wresting the same text in Matthew, to the same purpose.

Contra. 1. The Apostles and Saints, are said indeed to judge the world, but not in that sense, as Christ is said to be the Judge of the world: but as he saith, his Word shall judge them at the latter day, John. 12.48. that is, be a witness against them: so the Word preached by the Saints in their life, and their conversation following the same, shall be a witness against the world, and so their condemnation: like as in the process of judgment here in earth, the evidence that is brought in, and the witnesses produced, are said to condemn the guilty party, and to judge them, though the Judge only give sentence. Thus Ambrose fitly expoundeth this phrase: Iudicabunt Sancti hunc mundum, quia exemplo fidei illorum perfidia mundi damnabitur; The Saints shall judge the world, because by example of their faith, their perfidiousness shall be condemned. 2. For otherwise if Christ should observe the same form, which Moses did, to appoint coadjutors, because he alone sufficed not, this were to derogate from his all sufficient power, who needeth not as man, any assistants or fellow helpers.

Vers. 22. Every great matter let them bring to thee. Upon this president, the Romanists would ground the papal reservation of cases, from whom no appeal, say they, is to be made, as there was not from Moses. Tostat. quaest. 11. in 18. cap. Exod.

Contra. 1. There is great difference between the reservation of matters to Moses, and of certain cases to the Pope: for Moses was set over but one nation, which at this time encamped together, within the compass of not many miles, and so they might with ease bring the weighty causes to him. But the Pope challengeth to be the supreme Judge over all the world: and so without infinite trouble, the greater causes cannot be brought unto him. 2. Moses judgment was sought for, because he could not err, having often conference with God, to direct him, as the Pope hath not: and this Testatus confesseth; Romanus pontifex, &c. The Roman Bishop, though he have great power, sometime is not a man very virtuous, and though he be, because he hath not God present to answer unto all his demands, facilius errare potest, he may more easily err: therefore that is but a foppish and fawning conclusion of the Canonists: that the Pope hath Omnia jura in scrinio pectoris: All laws in his breast. 3. Whereas Jethro intended in this device the people's ease, not to go far for their causes, and Moses ability to perform his office: neither of these inconveniences is helped in making appeals to Rome: for neither is the Pope able to amend all such causes, and the people would be infinitely molested to be hurried to Rome. 4. And if it were not for the advantage of the Court and Consistory of Rome, they would desire to be eased rather of, than cumbered with such appeals: But Moses herein only sought the profit of God's people, not his own. Simler.

1. Obs. To take heed of idle and vain talk.

Vers. 8. THen Moses told his father in law, &c. Moses did confer with Jethro about the wondrous works of God, which the Lord had wrought for them: Vnde arguuntur hi, qui vanis colloquiis delectantur: They then are reproved, which are delighted with vain talk. Ferus. Which may serve as a good motive in our days, to cut off idle, if not very profane conference when we meet; remembering ever, that of idle words we must give an account. B. Babington.

2. Observ. Works must be joined with faith.

Vers. 12. THen Jethro took burnt offerings, &c. Having been thankful in words, now he addeth deeds: for S. James calleth that a dead faith, where works want; if we join both these together, as Jethro did, we shall fully give assurance both to others, and to ourselves of our true faith, B. Babington.

3. Obs. That we should do all our works as in God's sight.

Vers. 12. THey came to eat bread with Moses father in law before God. Hereupon Origen well noteth: Sancti manducant & bibunt in conspectu Dei, &c. The Saints do eat and drink in the sight of God, and all that they do, they do in his sight: And so the Apostle saith, Whether ye eat or drink, or whatsoever ye do, do all to the glory of God: 1. Cor. 10.31.

4. Obs. Diligence is required in a Magistrate.

Vers. 13. THe people stood about Moses, from morning to even. Moses singular diligence and pains is here set forth, in attending upon the causes of the people: Audiant hoc delicusi Indices nostri, qui vix ad horam, &c. Let our delicate Judges hear this, which scarce endure an hour to hear their suitors causes. Diligence in the charge committed to us, is sweet unto God, and good to ourselves: Come thou good and faithful servant, will God say to the Magistrate, as well as to the Minister, Enter into thy Lord's joy, B. Babington.

5. Obs. Judges and Magistrates specially must be men fearing God.

Vers. 21. FEaring God, &c. The fear of God is a virtue most necessary in Judges, for hereupon hang all virtues: Abraham thinking that the fear of God was not in Gerar, despaired of any other virtue there to be found, Gen. 20. B. Babington.

6. Obs. Good counsel is to be received at any hand.

Vers. 24. SO Moses obeyed, &c. In quo mite & modestum ingenium declarat, &c. Wherein Moses showeth a mild and modest disposition, not to refuse to receive wholesome counsel at any man's hand, Marbach. As the Apostle saith, Set up them which are least esteemed in the Church, 1. Cor. 6.4. Good counsel proceeding even from simple and mean people, is not to be despised.

QUEST. I. Of what year this was the third month.

Vers. 1. IN the third month, &c. 1. It is not expressed here, of what year this was the third month. But it is easily gathered, that it was in the first year of the departure of the children of Israel out of Egypt: for although the Scripture usually in the computation of time, doth express the year, as well as the month: yet sometime the year is omitted: when either by the circumstance and under of the story, it may be gathered, as Numb. 20. verse. 1. The first month is named, but the year is omitted, which was the 40. year, because the order of the story, and course of time will lead us to that year: or else, when as by conference with other places, the year may be found out, as seeing Numb. 10.11. they departed from Sinai in the second year, and second month; it must needs be, that they came thither in the third month of the first year. Tostat. 2. For in this place were all those things done, which are described by Moses, in the rest of this book of Exodus, and in the book following of Leviticus. Jerome. Which things could not be done in a short time: therefore they here encamped almost a whole year, before they removed.

QUEST. II. What day of the month the same day was.

THe same day. 1. Some think, the same day is named, wherein they came from Rephidim: because they took a longer journey than usual upon that day, even from Rephidim to Sinai. Lippe • . Vatab. 2. Some, because upon that day the three months were expired, after their departure out of Egypt. Oleaster. But there were only two months expired, and the third now begun. 3. On the same day, that is, the third day, as it was the third month. Hugo de S. Victor. But upon the third day of the month was the law given, against which day the people are warned to prepare themselves, verse. 11. 4. The same day then hath relation to the words before, the third month, or rather the third new moon, when the month began: for ch • desh doth as well signify the new moon, as the month, as 1. Sam. 20.5. tomorrow is ch • desh the new moon, which is the first day of the month: The same day, when it was new moon, when the third month began. Iun. For of no other day hath the month the denomination but of the first. Tostat. And because the day is certainly expressed, as is usual in Scripture, it must needs have reference to the third new moon, rather than month before spoken of, Piscator. 5. Moses is so diligent to describe the month and day, when they came to Sinai, because this was the place to the which the Lord called them, and wherein the Law was given, and the Tabernacle erected; and where the Lord entered into a league, and covenant with his people. Ferus.

QUEST. III. Whether this first day of the third month, were the 47. day from the passover.

NOw how many days this was from the pasch, there are divers opinions: 1. Cajetan thinketh it was the 45. day, counting together 15. days remaining of the first month from the passover, and 29. of the second, and so the first day of the third month maketh 45. But beside, that the Hebrews counted 30. days to a month: by this account, the day of giving the Law, which followed the fourth day after at the furthest, should not be the Pentecost, that is, the 50. day. 2. The most received opinion is, that this was the 47. day from the passover, accounted thus, 16. days remaining of the first month, 30. of the second, and the first of the third, which make 47. Iun. Simler. Rupertus. But by this reckoning, the day wherein the Law was given, which was the third day after, as some held, as Tostatus, should be but the 49. day: which is generally held of all to be the 50. which is called Pentecost, upon which day the holy Ghost came down upon the Apostles, that the type and shadow may agree with the substance. To remove this doubt: 1. Some say, that the Law was given on the 49. day; but the tables of stone were delivered upon the 50. Rupertus l. 3. in Exod. c. 23. 2. Some that 49. is counted for 50. Simler. Or that the Law was given, not upon the third day, but the fourth day of the month: or that 31. days must be reckoned to the second month. Simler. But the best answer of these is, that the Law was not given before the fourth day of the month, which was the third day from the time taht the Lord spake to Moses, to sanctify the people, verse. 10. as shall be further shown, quest. 16, following. 3. Augustine's computation is, that we must take 17. days of the first month, because they eat the Passover upon the 14. day at even, and 30. of the second month, and three of the third, and so have we full 50. days: So account also Gloss. ordinar. Ferus. Saving that they make this first day of the third month, but the 47. day, which is this last account must be the 48. for 17. of the first, and 30. of the second month, make 47. days, and then the first day of the third should be the 48. But there remained not 17. days of the first month to be counted, as shall be further declared, quest. 16.

QUEST. IV. Of the place where they encamped.

Vers. 2. THey came to the desert of Sinai, and encamped, &c. 1. It is not said as before, they came by their journeys to Rephidim, chap. 17. 1. because they had other stations before, there omitted, as Dopke and Alush: but here they came without any stay, from Rephidim to the desert of Sinai. Tostat. 2. This was the 12. station which the Israelites had after they came out of Egypt. Hiero • . This place was distant from the red sea about 90. miles, so that the Israelites might march some 8. miles a day: which considering their carriages, and their little ones, which went with them, was sufficient for a days journey. Simler. 3. There was both the mount Sinai, and the desert of Sinai, which was the region, which lay about Sinai, so called of the mountain. Lippoman. 4. Whereas they are twice said to have encamped, which the Latin interpreteth by two words, castrametari, to encamp, and tentoria figere, to pitch their tents, though the same word chanah, be repeated in the original. Some make this difference: that the first encamping was the appointing unto everyone his standing places by certain Officers: and then, according to this designment, they pitched their tents, Tostat. Lyranus. But this is more curious than needeth, the reason of this repetition is, because, first the place in general is described, where they camped, namely, in the wilderness, secondly, the particular place is designed, they camped before the mount.

QUEST. V. Whether the Israelites encamped on the East side of the mount Sinai.

Vers. 2. THey encamped before the mount. 1. Lyranus thinketh that the Israelites pitched on the East side of the mount: so that the mount it self lay Westward from them, that they might be ready to worship the Lord, descending upon the mount: for the Jews used to worship toward the West: the Tabernacle being so placed, that the door was Eastward, and the most holy place toward the West: and the stars in the heavens take their course from the East toward the West, as Nehemiah saith, All the host of heaven worshipped thee, Nehem. 9.6.

But this opinion of Lyranus is confuted by Burgens. and Tostatus: their reasons are these: 1. The people when they came to mount Sinai, did not know, whether the Lord would appear in any such visible manner as he did; and therefore it is not like, they did so dispose themselves, or to such an end. Tostat. 2. The Israelites indeed did worship toward the West, when they were in the Tabernacle; but when they were out of the Tabernacle, which was pitched in the midst of the campe, then they all worshipped toward the Tabernacle, whether it were East or West, otherwise some should have turned their backs upon it. So before the Tabernacle was set up, when Moses went unto his Tabernacle, all the people worshipped at their tent doors, Exod. 33.10. but all their tent doors could not open one way toward the West. Tostat. 3. The Israelites in captivity worshipped toward Jerusalem, as Daniel opened his window that way, which was Southward from Babylon, and Babylon lay North from Jerusalem. Tostat. And wheresoever the Jews are at this day thorough Europe, they worship toward Jerusalem. Burgens. And Solomon prayeth, that when the people went to battle, and prayed toward the house of God, that the Lord would hear them, 1. King. 8.44. But being abroad in battle, the Temple could not be always Westward from them. 4. Beside, though at other times they prayed toward the West, yet wheresoever they saw any visible presence of Cod, they were notwithstanding their usual custom, to turn themselves that way. Tostatus.

2. Tostatus opinion then is, that they pitched on the South side of mount Sinai, because they came from Egypt, which lay Southward from mount Sinai. 3. But the more probable opinion is, that they lay in circuit and compass about the mount, as Paul. Burgens. That they might the better hear and see what was done: as the Lord saith to Moses, That the people may hear, while I talk with thee, verse. 9. And Moses is commanded to set marks for the people round about the hill, verse. 12. so that it seemeth the campe of Israel compassed the mountain, though not round about, yet on more sides than one. But here Mathias Thoring the Replier against Burgensis, taketh this exception, that the host of Israel could not lie about mount Sinai: because on the one end toward Egypt, the hill is continued, and Josephus maketh Horeb a part of it; and on the other side some think, that mount Sinai is extended even unto the Land of promise, because of the Apostles words: Sinai mons est in Arabia, & conjunctus est ei, qua nunc est Jerusalem: Sinai is a mountain in Arabia, and is joined unto that which is now Jerusalem: Galath. 4.25. So the Replier, Repl. in 19. cap. Exod.

Contra. 1. We grant that the hilly tract, where Sinai is situate, reacheth a long way toward Egypt, and is called Horeb: but Sinai was an high hill over all the rest, of such an height, as that they could scarce see to the top of it, as Josephus writeth, lib. 3. cap 4. This need be no let, but that some part of the host might incampe on that side toward Egypt, though it were somewhat hilly: and admit they did not; this maketh only against Tostatus opinion, that thinketh they encamped all on the South side toward Egypt: they might lie round about on the other sides, the South side only excepted. 2. That Sinai is not continued unto the land of Canaan, it is evident by all mappes and descriptions of that country: the word 〈 in non-Latin alphabet 〉 ▪ which the Apostle useth, signifieth the answering or correspondency of Sinai, unto the earthly Jerusalem, in that allegory, which the Apostle maketh, not any conjunction, in situation. And so the Replier is answered.

QUEST. VI. How Moses is said to go up unto God.

Vers. 3. MOses went up unto God, &c. 1. Some think that Moses went aside to give himself to prayer and meditation, as he was wont. Calvin. But this phrase of going up unto God, showeth, that this was some extraordinary calling of Moses unto that place. 2. Others think that Moses went up into this mount uncalled, because there the Lord sometime appeared before in the fiery bush, and had appointed that to be the place, where they should sacrifice unto him: and therefore Moses went up to the mountain, but not to the top of the mountain, remembering that he was before reproved for approaching so near. Lyranus. Tostat. 3. But it is more likely, that Moses for the same reason went not up into the mount, till the Lord called him, because of the reverence of the place; and so the words are to be read. For the Lord had called him. Simler. Genevens. So also Oleaster. And then, he is said to go up to God: not because it was the mountain where God had appeared. Vatab. Or because there was the cloud, or some visible sign of God's presence. Simler. But for that he heard God's voice calling unto him from the top of the hill: Quamvis nulla species sensibilis scribatur apparens in monte, ipsa tamen vocatio, &c. Although no sensible show is written to have appeared in the mountain, yet the very calling of God put Moses in hope there to find God. Cajetan.

QUEST. VII. Why both these names of Jacob and Israel are joined together.

Vers. 3. THou shalt thus say to the house of Jacob, and tell the children of Israel, &c. 1. He calleth them the house or family of Jacob, because as one house is to the master and father of the house, so all that people were in respect of Jacob. Tostat. They had all their beginning out of that family. 2. He calleth them the house of Jacob, rather than of Abraham, or Izak. because they had each of them but two sons, nay in effect but one son a piece, because the other were not counted their seed: which were not sufficient to make a family, but Jacob had 12. sons. Oleaster. 3. Both these names are joined together, Jacob, and Israel: to show, that as the first was Jacob's natural and original name, the other was given him by grace, so there were two sorts of Israelites, those, which were such only after the flesh, others that were true Israelites according to promise. Simler. And that as Jacob had that name of supplanting, and Israel for prevailing with God, so they should seek to be answerable to both these names in supplanting of vice, and being strong with God. Ferus. And as Israel was a name given of God, so they bearing this name, should assure themselves, they were the people of God.

QUEST. VII. How the Lord is said to carry them upon Eagles wings.

Vers. 4. I Carried you upon Eagles wings, &c. 1. Some by these two wings understand Moses and Aaron, by whom the people were led: Gloss. interlinear. but Moses and Aaron themselves were carried upon these Eagles wings. 2. Some understand the two Testaments: Gloss. ordinar. but they as yet had received neither of the Testaments. 3. Therefore hereby is metaphorically described, the singular protection of this people, and their mighty defense: and in divers respects: 1. In respect of their speedy deliverance, that all of them in one day, being such a great multitude, came out of Egypt, which was an admirable thing. Cajetan. 2. In that they passed many difficulties, in going thorough the red Sea, in travelling thorough the wilderness: they went thorough all these hazards and difficulties, as though they had been carried upon Eagles wings: Tostat. 3. The Hebrews here write, that the Eagle taketh her young ones, and carrieth them upon her back, whereas other birds carry them in their talants, whereby the Lord shown his love: Genevens. and their safe and secure defense: that they were extra omnem teli jactum, without the compass of all danger. Tostat. Lippom. But this conjecture of the Eagles carrying her young ones upon her shoulders, frivolum videtur, seemeth to be of no great credit; Calvin: fictitium &c. it may be thought to be feigned: Oleaster. The Eagle is said to bear them on her wings, because, when the young ones begin to fly, she doth support them with her wings, lest they should fall: Oleaster. and she soareth with them aloft, using them to fly against the Sun. Calvin. And so the meaning is, that as the Eagle supporteth and protecteth her young ones, while they fly aloft, that no danger can come near them: so the Lord protected his people. 4. And as the Eagle stirreth her nest, and provoketh the young to fly, and defendeth them in flying, when she changeth her place and nest: so the Lord transported and removed his people, stirred them out of their unclean nest in Egypt, to bring them to Canaan. Oleaster. As Moses setteth forth this similitude at large, Deut. 32.11. As an Eagle stirreth up her nest, fluttereth over her birds, stretcheth out her wings, taketh them and beareth them on her wings. 5. And as the Eagle taketh her young ones aloft: sic Deus eduxit eos elevatos in filios Dei: So God took them, advanced or lifted up to be the sons of God: and as the Eagle from aloft defendeth her young ones, so God de superna nube pugnavit pro eis: did from the cloud above fight for his people. Cajetan.

QUEST. VIII. How they are said to be the Lord's chief treasure.

Vers. 4. YE shall be my chief treasure, &c. 1. The word is segulah, which signifieth a special and peculiar treasure above the rest: as that is called peculium which the son and heir of the house hath of his own, beside the right of his fathers inheritance, which he may dispose of as he thinketh good: so the meaning is this, that although the whole earth be the Lord's by the right of creation, yet this people should have a special interest in God before all other. Tostat. 2. Beside, the Lord had given unto them his law, as to no other people in the world, which he had committed unto them as a chief and principal treasure. Vatab. 3. And herein as the Lord showeth what prerogative they had over other people: so thereby is signified how dear and precious they were in the sight of God: Vos veluti populum quendam eximium mihi consecravi: I have consecrated you to myself as an excellent people. Theodoret.

QUEST. IX. How they are said to be a kingdom of Priests.

Vers. 5. YE shall be unto me a kingdom of Priests. 1. That as the Levites and Priests were chosen out of all the tribes of Israel, to be peculiar unto the Lord for his service: so the Lord had chosen the seed of Abraham out of all the nations of the world. Theodoret. 2. Or as the Priests did specially attend the service of God, so the people of Israel should all be as Priests, in respect of other nations, addicted to the worship of the true God. Tostat. So that all other kingdoms were but profane in respect of them. 3. Hereby also is signified their principality above other nations, as Priests were reverenced and honored of all; and the special care which God had of them, as they themselves had seen in Egypt, how the Priests were reverenced of all, and maintained out of the common Treasury. Cajetan. 4. The Chaldee readeth, ye shall be Kings and Priests, that is, they should under the regiment and kingdom of God, be as Kings: Quia nullum optabilius, & felicius regnum, quam nos Deo subjicere: Because there is no more happy kingdom, than to subject ourselves unto God. Calv. for God was their King, as the Lord saith to Samuel, They have not cast thee off, but cast me off, that I should not reign over them. Cajet. 5. They are also said to be a kingdom of Priests, because Christ was to be borne of that nation both King and Priest: Ferus ; which his spiritual kingdom and priesthood by faith is communicated to his members: whom he hath made Kings in subduing sin and Satan, and Priests in offering spiritual sacrifices unto God: as S. Peter expoundeth, and applieth this place, 1. Pet. 2. Cajetan. Lippoman. 6. Oleaster bringeth four interpretations of these words: 1. That they should be a kingdom governed by Priests: for the Lord was angry that the people had cast off the government of Samuel. But it was never the Lord's meaning, that Levi should have the civil government of his people, though some of Levi were extraordinarily raised up, as Moses, Samuel, to judge his people, because the scepter was promised to Judah, Gen. 49.10. 2. The word cohanim may be translated, Princes, as well as Priests, and then the meaning is, they should all be as Princes, that is, subject to none but unto God▪ But it is not like that two words of like signification should be put together, as Kingdom and Princes: therefore the other sense, of Priests is here more fit. 3. They should be a kingdom of Priests, that is, all of them addicted and devoted to the service of God, as if they were all Priests. 4. Or they should be an holy people in respect of other nations: and in comparison of them as Priests. These two last senses are most fit, and agreeable to the rest before alleged.

QUEST. X. By what reasons the Lord persuadeth the people and why.

Vers. 8. ANd the people answered. 1. Thus by these persuasions before propounded, the Lord thought good to win the obedience and hearts of the people: for seeing the Lord was to impose upon them a law: & lex est quoddam onus, and the law is a certain burden: for where a law is set, the will of man is limited, which man naturally desireth to be left free: and therefore it was requisite that the people should be thus prepared to obedience: Tostat. quaest. 2. 2. The Lord persuadeth them partly with the commemoration of benefits past, their deliverance out of Egypt, and their protection in the wilderness, which is set forth by an elegant similitude taken from the Eagle, which supporteth her young ones with her wings: partly with the promise of future blessings, that they should be a peculiar people to himself. Simler. 3. Then whereas men naturally partim fastu & altitudine turgent, partim securitate torpent: partly do swell with pride and haughtiness, partly grow slothful by security: Calvin. These persuasions as sovereign medicines do meet with both these inconveniences: the remembrance of God's benefits doth serve to abate their pride, that they should not ascribe their deliverance to themselves: the promise of further blessings would provoke them not to be idle. 4. If the remembrance of these temporal benefits was so effectual toward them; how much more ought we to remember, Quod nos abundantiore gratia liberatos à peccatis nostris, portavit Deus, homo factus, &c. That God made man hath delivered us by more abundant grace from our sins, and carried us unto mount Zion to the celestial Jerusalem? &c. Rupertus.

QUEST. XI. Whether the people unfeignedly here promise obedience.

Vers. 8. ALl that the Lord hath commanded, will we do. 1. It seemeth, that at this present, the people had a good desire and full intent to keep all the commandments of God: for otherwise the Lord would not have commended them: thus saying, Deut. 5.28. I have heard the voice of the words of this people, which they have spoken unto thee: they have well said, all that they have spoken: O that there were such an heart in them to fear me, and keep my commandments always. The Lord would not both for the present have approved their saying, and wished a continuance of their disposition, if it had not proceeded from a good affection. Tostat. quaest. 3. Nec eos quicquam simulasse credibile est: It is not credible or like, that they dissembled at this time. Calvin. 2. But although this their readiness to obey, were not without the motion of the spirit of God: in plaeris{que} tamen temporariam fuisse promptitudinem, &c. yet that it was but a temporary promptitude, a willingness for a time in the most of them, their doings, which followed, declare. Simler. So their first fault here committed is their frailty and inconstancy: Propensus est populus, sed fragilis & inconstans: The people seem to be ready, yet frail and inconstant: Pelican. Caro solet multa promittere, nihil praestar • : The flesh useth to promise much, and perform nothing. Ferus. So that herein appeareth their temerity and rashness, that promise great things as Peter did: Sic fac • unt, qui propri • s confidunt viribus: As all they do, which trust in their own strength. Lippoman. 3. And seeing the people do of themselves vow obedience to the law: they afterward are most justly punished for the transgression of the law, quasi v • ti rei, as breakers of their vow and promise made unto God. Gloss. ordinar.

QUEST. XII. How the Lord is said to come in the thick cloud, when, and in what thick cloud it was.

Vers. 9. LOe I come unto thee in a thick cloud. 1. Before the Lord came and appeared in the cloud, but not to this end, to speak to Moses in the hearing of the people, and to give them a law: for before the people had promised their obedience the Lord would thrust upon them a law, against their willes. Tostat. 2. Some think that presently the Lord came to Moses in a thick cloud: Intelligend •• absque omni haesitatione est: It must be understood without any deferring. Cajetan. But the cloud came not presently: for the Lord thus spake to Moses upon the first or second day: the cloud came not before the third day, verse. 16. Tostat. And when the cloud appeared, the Lord talked with Moses out of the cloud: but that was not before the third day. 3. Neither is it like that this thick cloud was the cloudy pillar, which used to go before the host: as the Septuagint read, 〈 in non-Latin alphabet 〉 , in the pillar of the cloud: and so the Chaldee also: for this cloud was major & densi • r, both greater and thicker, for it covered all the moun • and by way of distinction it is called a thick cloud. Lippoman. 4. In that he calleth it a thick cloud, quadrat patefactionibus veteris testamenti, &c. it agreeth to the revelations of the Old Testament. Simler. Tunc cum Deus in caligine apparuit, id est, in umbrae & figuri • : For then the Lord appeared in a dark cloud, that is, in shadows and figures. Ferus. 5. Beside hereby is shown, quod in praesenti non habemus nisi cognitionem anigmaticam in divinis: That in this present world we have but a dark knowledge in divine things: as the Apostle saith, Now we see thorough a glass darkly, 1. Cor. 13.12. Lyranus. 6. But God is said in Scripture to come, metaphorically: Sicut sol dicitur intrare domum, vel exire: As the sun is said to come into the house, or go out, when his beams only enter: so God is said to come, per influentiam bonitatis, by the influence of his goodness, and by illuminating the mind: as here he cometh to Moses. Lippom. ex Thoma.

QUEST. XIII. Why the Lord talketh with Moses in the hearing of the people.

THat the people may hear while I talk with thee. 1. The Lord then spake not to the people out of the mount, but he spake to Moses in the hearing of the people, as verse. 19. it is said, Moses spake, and God answered him by voice: for God spake to Moses to this end, that he might get him credit and authority with the people, which could not have been, if the Lord had spoken to all the people. Tostat. 2. Beside, here is a difference made between the Lord's speaking to Moses now, and afore time: for then he spake unto him secretly, but now in the audience of the people. Lippo. 3. And whereas before God had confirmed Moses authority with miracles, so now he would by a more certain way give him authority in speaking to him by his own voice in the hearing of others: for there may be false miracles, as it is said, Antichrist shall come with lying signs, 2. Thes. 2. But when God himself speaketh there can be no error, or doubt: Tostat. 4. The makers of laws among the Heathen to win credit to their laws, have imagined the God's to be the authors of them: as Minos ascribed the Cretensian laws to Jupiter: Lycurgus the Lacedaemonian laws to Apollo: Zoroastres the Bactrian laws to Cramaeses: Zamulxis the Scythian laws to Vesta. But those were only devices. This Law-giver Moses, most certainly received his laws from Jehovah: Borrh. 5. And in that it is said, that they may believe thee forever, God would not, ad breve tempus fidem servo suo Mosi adstruere, &c. God would not for a short time only get credit unto Moses: but that they might also believe him being dead: Calvin.

QUEST. XIV. Why Moses is said twice to have reported the people's words unto God.

Vers. 9. FOr Moses had told the words of the people to the Lord. Whereas it is said also before, That Moses reported the words of the people to the Lord, verse. 8. 1. Some think this to be a repetition of the same thing, which is usual in Scripture. Tostat. But the Scripture useth no needless repetitions, such as this should seem to be, if it were a bare iteration of the same thing. 2. Some think the sentence is transposed, and that both these clauses should be put together: Moses told the words of the people to the Lord: And when Moses had reported the words of the people, &c. Hug. de S. Victor. But this were to teach the spirit of God to speak. 3. Cajetan will have the first not to be Moses relation, but only Moses returning or intendment to report unto God the words of the people: but that, Moses was Praeoccupatus à Deo, antequam relationem faceret: Moses was prevented of God, before he made relation. But the words of the text are against this exposition, for in the first place it is said, that Moses did report their words, as it is expressed afterward. 4. Therefore the last clause is better thus read, in the pleterpluperfect tense: for Moses had reported. Simler. Genevens. Or, after Moses had reported: so that this is the meaning: that when Moses had related their words unto God, then the Lord thus spake to Moses. 5. And Moses declareth the people's words unto God, not as though the Lord was ignorant: Sed ut bona voluntas populi tanquam Deo placita praesentetur: But that the good mind of the people should be presented unto God, as pleasing unto him. Lyranus. And herein Moses shown his good affection, Gaudet de profectu populi, &c. As a good Prince he rejoiced to see the people profit. Ferus.

QUEST. XV. Why they are bidden to wash their garments.

Vers. 10. SAnctifie them, and let them wash their clothes. 1. This washing of the garments, though in it self it was of no force to sanctification, yet it had a double profitable use: pertinuit ad disciplinam, &c. it belonged to the external discipline, to show their reverence in the presence of God. Siml. As it is noted for a contempt, to come with filthy garments before a great man. Tostat. Beside, it was Symb • lum interna sanctificationis, it was A symbol of their inward sanctification. Simler. Ex his enim intelligere poterant multo magis mentem expurgari debere, &c. For hereby they might understand, that their mind was much more to be purged. Theodoret. 2. Beside, admonendi erant suae impuritatis: They were to be admonished of their impurity. Simler. That they should remember how they had been defiled and polluted with the idolatry, and other corruptions of Egypt: As Jacob, being to go up to build an Altar in Bethel, doth purge his family, and biddeth them cast away their strange God's, and change their garments. Tostat. quaest. 5. 3. But why they are not bid to change their garments, as Jacob spake to his household, but only to wash them, these two reasons may be yielded: because in Jacob's family there were not many, and he was rich, and his servants might have change of raiment: but the Israelites were many, and among them divers poor, that had not double raiment. Tostat. quaest. 6. Beside, the Israelites garments did not wax old all the time of their travel in the wilderness: therefore the Lord would not have these garments changed, that therein they might have experience of the power and providence of God, that watched over them. Lyranus. quaest. 8.

QUEST. XVI. Whether this were the third day of the month when the law was given.

Vers. 11. LEt them be ready on the third day, &c. 1. The opinion of some of the Rabbin's is, that this was not the 3. day of the month, but the 6. day: and the third from that time, when the Lord thus spake to Moses: for they say that upon the first day of the month, Moses went up to God, and received that message to be delivered to the people, and came down the same day and stayed the next and reported not the answer of the people until the 3. day. R. Salom. Lyranus. Cajetan is of the same opinion, that the first day of the month, was but the 45. day after their departure out of Egypt, and that the Lord upon the 48. day, bid the people to be ready against the third day after. Contra. But this is not like, for this would have shown great negligence in Moses, if he should have stayed so long, before he delivered the people's mind to the Lord, seeing mount Sinai was so near unto the host. 2. Some think that it was the third of the month, and that it hath relation to the first day mentioned, verse. 1. Tostat. quaest. 10. Gloss. ordin. Ferus. But this cannot stand neither: for both Ferus, and Gloss. interlin. do make the first day of the month but the 47. day: then the third day wherein the law was given, was but the 49. day: but the day wherein the law was given, is held of all to be the Pentecost, the 50. day. Some to take away this doubt, would borrow 17. days of the first month, and 30. of the next, and 3. of the third: and so the publishing of the law shall fall out upon the 50. day: So Augustine, Gloss. ordin. But there remained only 16. days of the first month to be counted, the Passover being kept upon the 14. day at even: therefore they cannot make their reckoning of 17. days remaining in that month: and to account 31. days unto the next month, as some do, it was against the custom of the Hebrews. 3. Therefore it must thus be, that on the first day of the month, when the host was come into the wilderness o • Sinai, Moses went up to the Lord, and came down with the message to the people: and then the next day went up with the people's answer unto God: for it is not like that all the host came thither, and Moses went up, and came down, and propounded the Lord's words to the Elders, and they to the people, and received their answer, and returned the same, all upon one day. And Cajetanes conceit herein is not to be refused: that, because the Lord saith, To day and tomorrow sanctify them, Insinuatur, quod haec dicta fuerint man • : It is insinuated, that this was said in the morning. This then was spoken upon the second day in the morning▪ and the third day from thence was the law given, which was not the third, but the fourth day of the month. Iun. Simler. Rupertus also agreeth, that the first day of the third month was the 47. day after the Passover, and that the fourth day after, which was the 50. day, Moses received the tables of the law: but herein he differeth, that the thick cloud, with the thunder and the lightning, were seen and heard the day before, which was the 49. But it is evident by the text, that upon the third day was the voice of the Lord heard talking with Moses, verse. 19.

QUEST. XVII. Whether the 15. day of the month were one of the fifty which went before the giving of the Law.

BUt here ariseth another doubt, whether in the computation of these 50. days after the Passover, the next day after they had eaten the pascal lamb, be included in that number, or that there were fifty days beside. 1. Some do hold that the 15. day, being the morrow after the Pasch, must be excluded, because afterward in the law of the Pentecost, they began the account of seven weeks upon the 16. day, the morrow after the Sabbath, or first solemn day of the Passover: as is further to be seen, Lev. 23.11. and then after seven weeks complete, the which make 49. days, the next day which was the 50. was the day of Pentecost. Cajetan. But it is not necessary, that this first 50. day should be accounted after that rule, excluding the morrow after the Passover: as it may appear partly by the text: When ye be come into the land which I shall give you, verse. 10. that law is made to be kept after they were come to Canaan: and the reason of this alteration was, because they were to begin the account of the seven weeks from that day, wherein they first put the sickle into the corn, whereof they should bring a sheaf to shake before the Lord, Deut. 16.9. which could not be done upon the first day of unleavened bread, it being a solemn day, and of the nature of a Sabbath, wherein they were to do no servile work. Levite. 23.7. Rupertus here agreeth, that the Pentecost was not yearly kept the just fiftith day after the Passover, as the law was given the fiftith day after the Passover. But herein he is deceived, that upon what day soever the Passover fell in the week, they did expect the morrow after the next Sabbath, when they were to bring in their sheaf, and then begin to count their seven weeks: for herein is his error, he taketh the Sabbath there spoken of, Levite. 23.10. for the seventh day of rest, where it is understood to be the first day of unleavened bread, which was a solemn day of rest, as the Sabbath was, Iun. Borrh. And by the way, Rupertus in the same place slippeth in another point, Prima dies azymorum Iudaeis in quintam feriam illo anno evenit: The first day of unleavened happened to the Jews that year, upon the fifth day of the week. For true it is, that our blessed Savior did eat the Passover according to the law, upon the 14. day, which was as our Thursday at even: but the Jews following a tradition of their own, to avoid the concurrence of two Sabbath days, did put off the eating of the Passover, until the 15. day of the month at even, which was the sixth day of the week, because the next day was the Sabbath: for if they had eat the Passover, when Christ did eat it with his Disciples, then the next day should have been kept holy, neither were they to do any work therein: but upon that day they put Christ to death, which could not be done without more than servile labor in carrying the cross, and nailing Christ unto it, and such like: beside, the text saith, they would not put Christ to death upon the feast day, lest there should be some tumult among the people, Mark. 14.2. But this point is elsewhere handled more at large, whither I refer the Reader.

2. Some again, as Cajetan before excludeth the 15. day of the month, out of the number of the 50. days: so they include and take in, both the 14. and 15. days; borrowing 17. days of the first month, to make up the sum of 50. Augustine, Ferus, Gloss. ordinar. as is shown before, quest. 16. But this account cannot be admitted: for thus should they begin the 50. days both before the Passover was eaten, which was upon the 14. day at even, whereas they must be accounted from the Passover; and before they were delivered and went out of Egypt, whereas the Pentecost was kept in remembrance of their deliverance out of the servitude, and hard bondage of Egypt, as the reason of the institution thereof is yielded, Deut. 16.12. Thou shalt remember, that thou wast a servant in Egypt, therefore thou shalt observe and do these ordinances.

3. Wherefore this remaineth, as the most probable, that the 15. day of the month, the next day after they had eaten the pasch, was the first day of the fifty, howsoever in the anniversary Pentecost, afterward there were some innovation. Iun. Piscat. Simler. And that for these reasons: 1. Because this was the day of their deliverance, and going out of Egypt, from the which they count their months and days, chap. 16.1. 2. And again, this first day of unleavened bread, was not in respect of the present necessity and occasion, of their sudden departure out of Egypt, kept a solemn festival day, as afterward, wherein they were to do no servile work. This being then the first day of the fifty, there are to be accounted 16. days of the first month, and 30. of the second; so the first of the third month falleth out to be the 47. and the 50. day was the fourth of the month.

4. I cannot here omit the mystical application of Rupertus, of these three days of sanctification and preparation prescribed to the people, which he will have to signify, that sanctification of Christ in his death and passion, and burial, Quam consummavit die tertia: Which he finished upon the third day: of the which sanctification our Savior speaketh, when he saith, Fer their sakes do I sanctify myself, John. 17.

QUEST. XVIII. How the Apostles Pentecost, and the Jews Pentecost, fell out all upon one day.

HEre further it will be inquired, how the Apostles Pentecost, which was 50. days from Christ's resurrection inclusively, and the Jews Pentecost which was 50. days from the Passover exclusively, that is, not reckoning the morrow after the Pasch, which was the first solemn day of the feast, according to the law, Levite. 23.10. would fall out together on the same day.

1. Here Rupertus hitteth upon the right answer in general: that the same day, wherein Christ rose again, the Jews brought in their bundle or sheaf to be shaken before the Lord: which bundle of their first fruits, did prefigure Christ, the first fruits of the dead, who also in the Canticles is called fasciculus myrrhae, a bundle of myrrh, Cantic. 1.12. From this day of shaking the sheaf, the Jews began to count seven weeks complete, which is 49. days, and then the next day was the Pentecost, which was the 50. So 50. days from the resurrection of Christ (including also that day) came down the holy Ghost upon the Apostles, by the which the will of God is written in our hearts, as here the law of God was written in tables of stone. Thus far Rupertus proceedeth well.

2. But his mistaking is in this partly touched before: where the law prescribeth that they should begin to account the seven weeks from the morrow of the Sabbath, Levite. 23.10. he understandeth this of the seventh day only, that they were to expect the next Sabbath day after the Pasch, and the morrow after to begin their account of seven weeks: By which means a great error would fall out, that if the Passover fell out upon the first day of the week, there would be not only seven, but eight weeks between the Passover, and Pentecost, which was against the meaning of the law. By the Sabbath therefore in this place, is not precisely meant the Sabbath day, but that solemn day of rest, which was the 15. day of the month, which was commanded as strictly to be kept as the Sabbath, without doing any work therein: and therefore it is better translated, Postridie cessationis: The next day after that solemn rest, then the next day or morrow after the Sabbath. Iun. But yet at this time when our blessed Savior rose again, this day of shaking the sheaf, fell out the morrow of the seventh and Sabbath day, but not according to Rupertus rule, but by this occasion: This year wherein Christ the true Passover was sacrificed, the first solemn day was the 15. then followed the Sabbath, which was the 16. day: wherein because they were forbidden to do any work, they could not that day put the fickle into the corn, as is prescribed, Deut. 16.4. And therefore in such cases, they put it off, till the next day following the Sabbath.

QUEST. XIX. How the Lord is said here to descend.

Vers. 11. THe third day the Lord will come down. Three ways this term of descending is used in Scripture, when mention is made of God, or his Angels: 1. It is attributed unto God improperly: for he being an infinite essence cannot be contained in any place: as that which is of infinite quantity and magnitude cannot go from place to place, because it occupieth all places. So neither can God, who is of an infinite and incomprehensible nature, either ascend, or descend. Therefore when God is said to descend, it must not be understood properly, sed quantum ad aliquam demonstrationem effectus in aliquae parte orbis, &c. But in respect of the demonstration of some effect in some part of the world, where God did not manifest himself before. Tostat. Descendere Deus dicitur, quando aliquod novum, quod antea non fuerit, in humana creatura operatur: God is said to descend, when he worketh some new and strange thing in the human creature, which was not before. Eucherius. As the holy Ghost is said to descend upon Christ, because of that demonstration, and representation in the likeness of a Dove, which lighted upon Christ: and here the Lord descendeth in a thick cloud. 2. Christ also is said to descend from heaven: secundum idiomatum communionem : because of the unity of his person, and mutual communicating of the properties of his nature: whereas his Godhead could not properly descend: but it is said so to do, propter humanam naturam assumptam, in respect of the human nature, which he had assumed. Tostat. 3. These two are improper kinds of descending: but Angels may be said properly to descend, because they are finite spirits, and so, although nullum occupent, locum sibi tamen definiunt: though they occupy no place, yet they are defined and limited in a place: so that when they are present in one part of the world, at the same instant they cannot be in another. Tostatus will have the descending here spoken of to be of this third kind, because he thinketh, that the law was not given by God himself, but by an Angel representing God's person, and speaking in his name: which is his error, that now followeth in the next place to be discussed.

QUEST. XX. Whether Jehovah Christ Jesus appeared not in the Old Testament, but only, or usually the Angels.

TOstatus opinion is, that this was not the Lord himself that came down in this thick cloud in the mount, but an Angel in the person of God. And he hath beside these positions concerning the apparition of Angels in the Old Testament:

1. Not only in this place but in all other, where any act is said to be done by God; we must understand that the Angels did it: Nisi sit talis actus, qui excedit potentiam creatam: Unless it be such an act which exceedeth the power of a creature.

2. The reason why notwithstanding God is said to do those things, though they were performed by the Angels: is, lest the Hebrews hearing that the Angels wrought such great works for them, as in bringing them out of Egypt, in giving them the law, and such like, should have worshipped the Angels as authors of these benefits. As in like manner the Heathen made them God's, that had been means to bestow some benefit: as Minervae for the invention of divers arts, Ceres in Grecia, for finding out the art of measuring: Saturn in Italy, for teaching of husbandry: Phoebus for soothsaying; Aesculapius for Physic.

3. Yet sometime the Angels are said to do those acts, when as either they are but small matters, and not such admirable or great works as when the Angel appeared to send Hagar home again to her mistress, which was no great matter: and when the Angels were sent to destroy Sodom, which was no admirable thing to destroy a City: or when the work, though it be a great work, concern but a private person, and not the whole nation, as when the Angel came to purify the Prophet Isayes lips, Isaiah 6.

4. Yet sometime God is said to do those things, which were not in themselves so great, because the persons were but weak, with whom the Lord had to deal, for the strengthening of their faith.

5. Sometime great works are said to be done by the Angels, but then mention is made also of God in the same place: as in the vision of Jacob's ladder, the Angels are said to ascend and descend, but God stood upon the top of the ladder.

6. And though while yet the Hebrews were weak, and as it were in their nonage, the greater works done by Angels are ascribed unto God: yet afterward, Cum Hebraicus populus in cognition Dei firmior factus est: When the Hebrew people were more confirmed in the knowledge of God. Angelus illa magnalia, qu • ad Deum pertinebant, se fecisse dicebat: The Angel is said to do those things, which appertained unto God, as Judge. 2. the Angel of the Lord, &c. said, I made you to go up out of Egypt.

7. But concerning the law, it was given by Angels, as the Apostle showeth, Galath. 3. they made the thunder, and caused the voices in the mount, they wrought the wonders in Egypt, and brought out the people thence, and conducted them in the wilderness. To this effect Tostat. quaest. 6. & 7.

Contra. All these are untrue and uncertain positions, as shall be shown in their order.

1. S. Stephen saith, that the God of glory appeared unto Abraham in Mesopotamia, and bid him come out of his country, Act. 7.2. This was a matter, which exceeded not the power of an Angel, to bid Abraham to go out of his country: yet was it done by the Lord himself, and not by an Angel: for an Angel without blasphemy cannot be said to be the God of glory. Again, to appear in the likeness of a flame of fire in a bush, and the bush not consumed, is not an impossible work to a created Angel: yet it was God himself even Christ the Son of God, that so appeared: for he is called the God of Abraham, the God of Isaac, Exod. 3.6. which could be no Angel. And Moses pronouncing a blessing upon Joseph, saith, The good will of him that dwelt in the bush, shall come upon the head of Joseph, Deut. 33. 16. but God only hath the power and authority of blessing: as Jacob also saith concerning Joseph: By the God of thy father who shall help thee, and by the Almighty, who shall bless thee, Gen. 44.24. To bless then belongeth properly, and originally (for ministerially we deny not, but that both Angels and men may bless) to him that is able to effect the blessing, but so doth only the Almighty, to whom nothing is impossible. But Angels are not omnipotent, or Almighty: It was God therefore, and not an Angel, that appeared in the bush. Now then by these places given in instance it is evident, that some things said to be done by God in the Scriptures, not exceeding the power of Angels, were so done by the Lord himself, and not by the Angels. And so the first position of Tostatus faileth.

2. Neither is that a good reason, why in the rehearsal of the great works the name of the Angels is concealed, and they are ascribed unto God, lest the Hebrews might have worshipped the Angels, as their patrons, and authors of those benefits: 1. Because there is no such danger, when as the Angels do show themselves to be but the ministers and messengers of God, and speak in the name of God: As Lot could make a difference between the Angels, who were but God's ministers, as they say, Jehovah hath sent us to destroy the City, Gen. 19.13. and Jehovah himself, to whom Lot afterward turneth himself, verse. 19. Not so my Lord, &c. whereas speaking before to the Angels, he calleth them Lord's in the plural. 2. Rather by this means, if the Angels did the works, and the Scripture saith God did them: they ignorantly should have worshipped the Angels in God's stead, knowing none other, but that God himself appeared, when it was but his Angel. 3. And beside, where in the same place mention is made both of the Angel of Jehovah, and of Jehovah himself: as Exod. 3.22. it is said the Angel of the Lord appeared, who is called Jehovah, verse. 7. If it had not been the Lord himself but an Angel, this would have given them occasion to think that the Angel was the Lord.

3. It was Jehovah the Lord Christ, and not a ministering Angel, that appeared to Hagar, Gen. 16. as it is evident, verse. 13. she called the name of Jehovah that spake unto her: and the destruction of Sodom and Gomorrah was the Lord's work, wherein notwithstanding he used the ministry of the Angels: as it is expressly said, Jehovah rained upon Sodom and Gomorrah brimstone and fire from Jehovah, &c. These places therefore are impertinently alleged. And further we shall find in Scripture, that in small works, and such as concerned particular persons, God is said to have done it, and not the Angels: as it is said, God prepared a worm to smite Jonah gourd, Ion. 4.7. Therefore this observation also of Tostatus is untrue.

4. But this evasion he hath: that if the name of God be used, and not of the Angels in such small and particular works, it is for the confirming of those that be weak: but they which are weak, because they cannot ascend at the first, or comprehend the majesty and omnipotency of God, had so much the more need by the secondary ministration of Angels, to be brought unto that high and deep apprehension of God. And indeed the ministry of Angels serveth especially for the comfort and supporting of the weak, whose faith not serving them immediately to depend upon God, are the more easily brought to have confidence in him by the subordinate deputation and ministry of Angels. So, when Daniel was in great distress and perplexity in the lions den, God sent his Angel to stop the mouth of the lions, and to comfort Daniel, Dan. 6.22. So when Joseph was doubtful what to do concerning Mary, an Angel of the Lord appeared unto him in a dream, to confirm him, saying, Fear not to take Mary for thy wife, Matth. 1.20.

5. That instance of Jacob's vision of the ladder directly proveth, that it was God that appeared unto Jacob, and not an Angel: 1. Because it is said that Jehovah stood upon it and said: by which name of Jehovah no Angel is called in Scripture. 2. He that speaketh to Jacob, nameth himself the Lord God of Abraham. 3. He that speaketh is but one, but the Angels which ascended and descended were many. 4. He saith, The land whereon thou sleepest will I give thee and thy seed: but the earth is only the Lord's. 5. Jacob himself saith, that Jehovah was in that place, Gen. 28.16.

6. 1. The people were but yet weak, while they were in the wilderness, yet then and there that great work of leading and keeping the people, and bringing them to the land of Promise, is ascribed to an Angel, which was none other but Christ, the Angel of God's presence, Exod. 23.20. 2. Yea we shall find, that mention is made oftener in the stories of the Patriarchs and first Fathers of Israel, as in the books of Genesis, and Exodus, when they were yet (as it were) in their infancy, of the apparition and ministry of Angels, then afterward: for it was fit that they should be confirmed, by such visible and sensible means: therefore this reason here alleged by Tostatus holdeth not. 3. And in that place, whereof instance is given: by Angel is understood some Prophet and man of God, not any of the celestial spirits: because the place is named from whence he came, from Gilgal: and he is said to ascend or go up: but Angels descend from heaven: and it is not unusual in Scripture to call Prophets the Lord's Angels, as Hagg. 1.13. and Apocal. 2. and 3. chapter throughout.

QUEST. XXI. Whether it were Jehovah the Lord Christ, or an Angel that came down upon mount Sinai.

7. BUt that it was Jehovah himself, the Lord Christ that appeared in mount Sinai, and talked with Moses, and gave them the law, it is thus proved: 1. Because he is called Jehovah, which name is never in Scripture given unto Angels. 2. He saith, verse. 5. Though all the earth be mine: but the earth is the Lord's, Psal. 24. not the Angels. 3. The Lord here maketh a covenant with his people, verse. 5. But God himself, not the Angels, make a covenant with men, to be his people. And so the Lord saith he was an husband unto them, Jer. 31.32. but Christ and not the Angels, is the husband of the Church behold the Church is not the spouse of the Angels, but Christ's. 4. He which writ the Law in tables of stone, was the same that gave the Law to Moses: but those tables were written by the finger of God, Exod. 3 • .18. the same finger that writeth in the fleshy tables of men's hearts, Ierem. 31.33. 2. Cor. 3.2. 5. S. Paul saith, it was ordained by Angels, in the hand of a Mediator, Gal. 3.14. The Angels attended as ministers, and as the Lord's instruments were used in those thunders and lightnings. But the Lord himself the Mediator both of the old and New Testament was there present, as the Author of the Law: as Moses saith, The Lord came from Sinai, &c. he came with ten thousand of Saints, and at his right hand a fiery Law for them, Deut. 33.2. 6. He that wrought those wonders in Egypt, and carried the people as upon Eagles wings, was the same that delivered the Law, verse. 4. But Jehovah himself did the first: for many of the wonders in Egypt could not be done by any but the Lord, as in converting and changing of one substance into another, as of a rod into a Serpent, of water into blood, of the dust into lice. And so much Tostatus himself confesseth: Fi •• ant talia portenta, quae nullus poterat facere, nisi Deus: Such wondrous things were done, which none could do but God. So it was Jehovah himself that did lead the people thorough the red Sea, and destroyed the Egyptians: as chap. 14.24. Jehovah looked unto the host of the Egyptians, out of the fiery and cloudy pillar: who is before called the Angel of God, verse. 19. which was the Lord Christ, called the Angel of the covenant, Malachi. 3.1. So chap. 15.14. Jehovah brought the waters of the Sea upon them. And further, that Jehovah himself conducted the Israelites is evident, Exod. 33.15. My presence shall go with thee. And yet the Lord saith, Exod. 23.20. Behold I send an Angel before thee, to keep thee in the way: but what Angel this was, is expressed afterward, my name is in him. This great Angel of the covenant, in whom was God's name and his presence; who else could it be but the Lord Christ, the Jehovah? And that God himself appeared unto the Patriarchs and Prophets, and not the Angels only, it is evident. Numb. 12.8. where the Lord saith, Unto Moses I will speak mouth to mouth. &c. he shall see the similitude of the Lord: and the Apostle witnesseth, that he (that is, Moses) endured at he which saw him, which is in visible. Heb. 11.27. Not that Moses did see the very glory and substance of God, who is invisible, and whom never man saw, nor can see, 1. Tim. 6.12. but he saw only his back parts, Exod. 33.14. that is, some part of his glory, as the Lord thought good to reveal, according as Moses was able to apprehend. And that in this place it was Jehovah himself that came down in Mount Sinai, beside these reasons before alleged, it is the general opinion of Divines both old and new. Gregor. Nyssen. Praecepit Deus populo per Mose • , ut tam corpore, quam animo mundus fierit: God commanded the people by Moses, that they should be clean both in body and soul. Jerome. Accessuri ad audienda verba Dei sanctificari jubentur ab ux • ribus: Being to come to hear the words of God, they are bidden to be sanctified, in abstaining from their wives. Cyril. A Deo ad Mos •• dicitur, vade ad populum, &c. God said to Moses, Go unto the people. Origen. Audiat, quid praecipit Domin •• , &c. He that will come to hear the word of God, let him hear what the Lord commanded, that they should wash their garments. Rabanus: Dominus Mosi pracepit, ut populum sanctificet: God commanded Moses to sanctify the people. Rupertus: Docend •• erat, quod Deus patrum ipsorum non erat talis, ut Dii Egyptiorum: They were to be taught, that their God was no such, as the God's of the Egyptians. Theodoret: Vestim •••• lavare à Deo jubentur: They are bidden of God to wash their garments. Ex Lippoman. And many other to the same purpose might be produced, which is not necessary in so clear a matter: so that this seemeth to be Tostatus private conceit: that it was not the Lord, but an Angel, that came down in the thick cloud upon mount Sinai.

QUEST. XXII. Why the people are forbidden to come up into the mountain.

Vers. 12. THou shalt set marks unto the people: 1. The people are forbidden to go up to the mountain, or to come near the skirts of it, first, reverentia causa, for reverence sake: For if it be not lawful to thrust in upon Princes uncalled, how much more into the presence of the divine Majesty? Simler. Tostat. 2. To stay their curiosity: not that it is evil to see God: sed malum est ei, qui illum per c ••• s • tatem quaerere andet: but it is evil unto him, that seeketh him of curiosity. Rupert. 3. If they had been admitted to see and gaze, it would have hindered their attention, in hearing of the voice of God, which proceeded out of the midst of the fire. Tostat. 4. The Lord hereby also would make a difference between Moses and the rest of the people, to hear him before them: Vt cognoscant pro summo honor ducendum appropinquare De • : That they should take it for a great honor to draw near unto God: Procop. 5. And they are forbidden, not only to come up into the mountain, but to touch the very borders and skirts of it: both because all the mountain was covered with smoke, and all over there were signs of God's presence: and beside, if they had been admitted to come unto the nether parts of the hill, they would have presumed further, and therefore the Lord would cut off all occasion: as before chap. 12. that they should be sure to eat no unleavened bread for seven days together, they are charged not to have it in their houses. Tostat. quaest· 8. 6. Some do thus allegorize this prohibition of not ascending into the mountain: Nequis ultra intelligentiam suam, ad montem sacra scripturae conscendere audeat: That no man beyond his capacity should enterprise to ascend unto the hill of the Scriptures. Gloss. interlinear.

QUEST. XXIII. Why he shall be killed that toucheth the mountain

Vers. 12. WHosoever toucheth the mount, shall surely die, &c. 1. Of this terrible precept, causa f • it ipse populi status, the state and condition of the people was the cause: who because they were not yet come to the love of God, oportebat ut timore stringerentur: It was meet they should be constrained by fear. Rupert. 2. And beside, the Lord would make a difference between his service, and the Idolatrous sacrifices which they had seen in Egypt, wherein they used dancing and sporting, eating, drinking, which the people imitated afterward, when they set up their golden Calf: the Lord therefore hereby would let them understand, that he required another manner of service of his people. Rupert. ibid. 3. It is set down, that whosoever toucheth the mountain should die: either by the hand of God, or of the people: for if any one went near to touch the mountain, then the people were to strike him with darts or stones: but if either the Priests, or many of the people approached, then the Lord would destroy them, verse. 24. Tostat.

QUEST. XXIV. Why no hand was to touch him that came near the mountain.

Vers. 13. NO hand shall touch it, but he shall be stoned, &c. 1. Some expound it thus, that the hand of man shall not need to be upon him: sed intelligitur lapidum ictibus in cum devinitus 〈◊〉 necandus: But he is understood to be killed with stones flying down from God. Hugo de S. Victor. But because the manner is described, he shall be stoned, or stricken thorough with darts: and it is uttered passively, not actively, as afterward verse. 24. lest he destroy them: it is better referred to the people, that he shall be stoned, or stricken thorough by them. 2. If he were near hand he should be stoned, if further off, then they should hit him with darts, be it man or beast: Lippoman. 3. They are forbidden with their hands to touch not the mountain, but it, whatsoever came near the mountain, lest they also might by this occasion of apprehending the offender, transgress themselves in coming near the mountain. Tostat. as also, no hand shall touch it: tanquam pollutum & immundum, as a filthy and unclean thing: Rupert. Ferus: Tanquam execrabile est • : It shall be as an execrable and accursed thing: Iun. 4. No hand shall touch him, that is, to rescue or deliver him. Vatab. But it is not like, that any durst be so bold, when all the people in the campe was afraid, verse. 16.

QUEST. XXV. Why the beast, that touched the mountain is commanded to be slain.

Vers. 13. WHether beast, or man, he shall not live. 1. The very beast shall be slain that cometh near to touch the mountain. 1. Because, although beasts do but their kind, and do not sin, yet the thing in it self was evil in touching the mountain: as likewise if a man did lie with a beast, they were both to die, Levite. 20.15. though the beast therein could not sin, yet the fact was enormous and odious, and to be punished therefore in the beast. Tostat. 2. Another reason was, that by this means, men seeing this severity extended unto brute beasts, should themselves thereby become more circumspect and careful, not to transgress their bounds. Simler. 3. Likewise, the owner of the beast, was therein also punished in the loss of his beast, because he had no greater care to keep it in. Ferus. 4. Some do allegorize this edict concerning the killing of the beast, that toucheth the mountain: as Gregory. Bestia montem tangit, cum men's irrationabilibus desideriis subdita, &c. The beast toucheth the mountain, when the mind being subject to unreasonable desires, doth presume to high things. Rupertus. Si is qui bestialiter vivit, alta divinitatis andeat scrutari: If he which leadeth a beastly life, presume to search the high things of God, he shall be but further blinded and darkened. Gloss. interlinar. Si quis lapsus in haresim, &c. If any being fallen into heresy or blasphemy, do abuse the sacred Scriptures, he shall perish eternally. But there is no certainty in these devised allegories, neither will the text warrant them: therefore I will not insist upon them.

QUEST. XXVI. Whether at any time it were lawful for the people to go up to the mountain.

Vers. 13. WHen the horn bloweth long, they shall come up into the mountain. 1. Some think, that after the Lord was gone from the mount, then Moses commanded by the sounding of an horn, to give notice to the people thereof, that the people might then come up into the mountain. Cajetan. Simler. But it is rather to be understood of the sound of a trumpet, which the Lord caused to be heard by the ministry of the Angels. Osiander. Hugo de S. Victor. As verse. 16. mention is made of a sound of a trumpet, which was a sign of God's presence. 2. The Septuagint and Chaldee read, When the trumpet shall cease, then the people may go up: but the word is mashac, which signifieth to protract. When the sound of the trumpet shall be protracted, or blow long, they should go up: and to what end should the people go up, when the Lord was gone? it would but have shown their curiosity, to gaze upon the place, where the Lord shown himself: especially seeing, as Josephus writeth, it was such an high hill, a • that it did not only, Ascensus hominum, sed aspectus defatigare: Weary not only their going up, but their very sight. And after the trumpet had sounded, the people were bid to return into their tents, Deut. 5.3. and so to go from the hill: therefore not to come up to the hill.