Commentary on Genesis and Exodus, Book 2 · Chapter 13

Commentary on Genesis and Exodus · Book 2 · Chapter 13

p. 147CHAP. XIII.

1. The Method and Argument.

IN this Chapter, there is a prescription of certaine solemne rites to be observed of the people, in remembrance of their deliverance out of Egypt, unto verse 17. and a description of their manners of proceeding in their journey, to verse 22.

In the prescription two things are enjoyned the people; the annuall keeping of the Passeover, and the consecrating of the first borne: which are briefely propounded, vers▪ 2. and 3. and afterward more at large declared.

In the ample declaration: 1. The Passeover is prescribed: both the place where they should keepe it, in the land of Canaan, vers. 5. the time, for seven dayes, vers. 6. the manner, with unleavened bread, verse 7. the use, which is double, in respect of their children, to instruct them, vers. 8. of themselves, to be a signe of remembrance unto them, vers. 9. the perpetuity, they must keepe it yeerely.

2. Concerning the consecration of the first borne: the place is assigned where they shall set them apart, when they are come into the land of Canaan, vers. 11. what they shall set apart, all their first borne of man and beast, vers. 12. with an exception of two kindes, of the asse among the uncleane beasts, which must be redeemed or killed, and the first borne of man, which must be simply redeemed, vers. 13. then the reason of this institution is shewed, because the Lord for his peoples sake killed all the first borne in Egypt, v. 14, 15. Lastly, the end of this institution is to call to their remembrance that the Lord brought them out of Egypt, vers. 16.

Then followeth the second part of the Chapter, shewing the proceeding and going forward of the p. 148Israelites in their journey: wherein is declared: 1. Which way they went, not by the way of the Philistims, and why but by the way of the wildernesse, vers. 17, 18. 2. How they went out, well appointed, vers. 18. 3. What they carried with them, Iosephs bones, vers. 19. 4. Whither they removed, unto Etham, vers. 20. 5. How thy were guided both by day and night, vers. 21.22.

2. The divers readings.

I.V.A.P.Vers. 3. Out of the house of bondmen. I.V.A.P. rather than, of bondage. G.S.L.B.G. the word is ghabadi…, of servants: though the sense much differ not in either.

I.A.C.P.Vers. 5. And it shall be when the Lord hath brought thee. I.A.P. C. S. not, when the Lord hath brought thee. B.G. cum caeter. for here vehajah, it shall be, is wanting.

A.P. B.G.Vers. 6. And in the seventh day shall be a feast unto the Lord. A. P. cum caeter. not, and in the seventh day being an holy day to the Lord. I. as though the meaning should be, that they should eat unleavened bread upon the seventh day also: for that is said before, in that they are commanded seven dayes to eat unleavened bread: but the seventh day rather is enjoyned to bee a principall feast day unto the Lord, … chap. 12.16.

I. V. cum. cater.Vers. 8. For this cause did the Lord this unto me, when he brought me. I.V.C. or, that he brought me, &c. S. This is that which the Lord did unto me, where &c. L. but here the word baghabur, for, or, because, is omitted: this is done, because of that which the Lord did. A.P.B.G. This last seemeth to be the best reading. See the 6. question following.

I.V.Vers. 12. Thou shalt s…t over unto the Lord. I.V. cause to passe. A.P.C.H. separate. L.S. set apart. G. appoint. B. The first rather best agreeth: that is, he shall deliver it out of his hand unto the Lord, as having now no more power over it.

B. G. cum caeter.Vers. 15. Therefore I doe sacrifice unto Iehovah. B.G. cum caeter. macte. I doe kill. I. but the other word is more fit, because things holy unto God are rather said to be sacrificed than killed: Zabach more usually is taken to sacrifice.

I.A.Vers. 13. Thou shalt cut off his necke. I.A. better than kill it. C. L. or, breake his neck. B. G.P.V. gharaph signifieth to strike off the necke, as Deut. 21.4.6.

Vers. 18. The children of Israel went up well appointed, or girded, P. not, armed. A.B.G.C.L.V. for whence should they have so much armour? nor, in battell order. I. that is, five in a ranke. I. for the word signifieth fived: they would so have taken up a great length of ground: nor, in the fifth generation. S. for that is contrary to the Lords promise, Gen. 15.16. that they should come forth in the fourth generation: the word chamushim is derived of chomesh, taken for the fift ribbe, 2. Sam. 2.18. The meaning then i…, that their loynes were girded up, as they were commanded to eat the Passeover, chap. 12.11. and so they went forth as appointed for their journey.

3. The explanation of difficult questions.

QUEST. I. How the first borne were accounted that were consecrate unto God.

Vers. 2. SAnctifie unto the Lord all the first borne. 1. What the Lord meaneth by the first borne, is expressed in the next words, that which openeth the wombe: so that here the first borne are so accounted in respect of the mother, but in the right of the first borne there was respect had unto the father as Iacob calleth Ruben the beginning of his strength: for Ioseph, though he were Rachels first borne, yet was he not Iacobs: but here that is called the first borne which openeth the wombe of his mother: as Christ, according to this law, was the first borne of Mary: Simler. Though Ioseph her espoused husband had, as some thinke, other children by a former wife; so that if a man had divers wives, the first borne of every one was holy unto God. 2. It is added, among the children of Israel, as well of man as of beast: because those beasts are excluded, which were wilde and not serviceable among them. Calvin.

QUEST. II. In what sense the first borne are said to be the Lords.

Vers. 2. FOr it is mine. 1. The first borne are said to be the Lords, not onelyonly by a common right, as all things are said to be the Lords, the earth and the fulnesse thereof: 2. Nor yet only because the encrease of every thing is thankfully to bee acknowledged to proceed and come of God: Pelli…n. 3. But the first borne of Israel both of man and beast were the Lords by a peculiar right, because he preserved them in Egypt, when all the first borne of Egypt were destroyed: Iun. in Analys. 4. God might have commanded all to be offered unto him, but he would not challenge or expect of them his full right and due, lest it might have seemed grievous unto them, but only hee requireth that, which hee had more specially preserved. Ferus.

QUEST. III. Why the law of the Passeover is repeated.

Vers. 3. THerefore no leavened bread shall be eaten. This institution of the passeover is now againe repeated, and the caveat concerning leavened bread is often inculcate and urged: 1. Both because mans corrupt and crooked nature had need to be often admonished, being ready to forget the precepts of God, and to wrest and deprave them. Ferus. 2. As also to put them in minde of that, which was signified hereby, to take heed both of the leaven of corrupt doctrine, and of corrupt manners: Pellican. p. 1493. The Hebrewes give this reason of this double institution, because of the double sense of the Law, one the plaine and open sense, the other, the hid and secret sense: which reason we also approve, but not in their meaning, which wrest the Scripture with fabulous glosses and ridiculous collections: but this wee affirme, that in the passeover was a double sense, the one concerning that outward ceremony, which belonged to the paschall lambe, the other hath relation unto Christ, the true paschall lambe by whose bloud we are redeemed. Simler.

QUEST. IV. Whether Abib were the proper name of a monethmonth.

Vers. 4. THis day came ye out in the monethmonth Abib. 1. Some take this to be no proper name of the monethmonth, but a description of it by the fruit, that began to ripe then, and so they translate, Mense novarum frugu… ▪ the monethmonth of new fruit: so the Chalde, Septuagint, Latine, Pagni. Simler. Pelican. and M. Calvin giveth this reason, because the Hebrewes had no proper names of their moneths, but such as 2000. yeere after they borrowed of the Chaldes. Contra. 1. It was not 2000. yeeres untill the Captivity of Babylon, when the Hebrewes borrowed those Chalde names, nor full out 1000. as is shewed before, quest. 46. in chap. 12.2. And further, that other names of the moneths are found in Scripture, beside the Chalde names, as Zif, the second monethmonth, Ethanim the seventh, Bul the eight, is likewise declared afore, quest. 4. in chap. 12.3. And if Abib were here no proper name, it would bee uncertaine which monethmonth hee meaneth, the first or the second, for in both there were ripe eares, of barley in the first, and of wheate in the next, for they were to offer of their first fruits also in the feast of weekes; Levit. 23.20. Numb. 28.26. 2. Yet they are deceived that tooke this monethmonth Abib, for the same with the monethmonth Ab, which answereth to our July, as Pagnine: for it is evident by the keeping of the passeover, on the 14. day of the first monethmonth, that the Israelites came out in the first monethmonth.

3. Therefore it is more probable that Abib is here the proper name of the first monethmonth, so called because then the corne was spindled and began to be eared, for Abib signifieth the spindle with the eare, as Exod. 1.9.3.1. Iun. Vatab. Not that the fruit was ripe this monethmonth, but it began to flower and shew: Calvin. And thus the Hebrewes in all their feasts had relation unto the fruits of the ground: the passeover was kept, when the corne eared, Pentecost when it was ripe, and the feast of the Tabernacles in the end of the yeere, when they had gathered in the fruits of the yeere: Simler. And this monethmonth when all things began to revive and spring, was answerable unto the state of the Israelites, who now were revived by their joyfull deliverance from the winter, and boistrous stormes of Egypt. Borrh.

QUEST. V. Why the Israelites are charged to keepe the Passeover in the land of Canaan and not before.

Vers. 5. NOw when the Lord hath brought thee into the land of the Cananites. 1. Hence it is evident, that the Israelites were not bound to keepe the passeover in the wildernesse, neither do we reade, that they kept it more than once there, in the second yeere, Numb. 9. and the next passeover was kept under Iosuah, Ios. 5. eight and thirty yeeres after. Simler. The reason whereof might be this, because they were not circumcised after they came out of Egypt for the space of 40. yeeres, and the law was, that no uncircumcised person should eat of the passeover: this also signifieth that we shall not keepe our full and perfect passeover, till we come into our heavenly Canaan: Pellican. 2. The reasons why they are charged to keepe the passeover in that plentifull land, that abounded with milke and hony, was partly to stirre them up to be thankfull unto God for his benefits and abundant liberality. Calvin. As also to admonish them, that they should remember God in their prosperity, and take heed, that their full estate did not make them forget him. 3. But now in that so fruitfull and pleasant a country, as Palestina was, is become barren and desolate, this judgement hath befallen the Jewes and their country for their sinnes: Pellican. 4. Five nations only are here named, that inhabited Canaan, the Cananites, Hittites, Amorites, Hivites, Jebusites, but the rest also are understood. Iun.

QUEST. VI. Whether the keeping of the passeover was the cause of their deliverance, or that the cause of the other.

Vers. 8. BEcause of that which the Lord did unto me. 1. Some doe make this the sense of the place: and read thus: For this did the Lord doe so unto mee. Septuagint, Chalde, Iun. Vatab. and would have this to be the meaning, that God did shew all these wonders in Egypt, and deliver them from thence, to the end that they should keepe a memoriall of them. 2. Others doe reade thus, as is set downe, supplying the word which: and make this the reason of keeping the passeover, because the Lord delivered them out of Egypt: Simler. Calvin, Latine, Genevens. Pagine, Montan. And this seemeth to be the more agreeable exposition: both for that the cause of a thing goeth before the use thereof: the wonders which the Lord did were first done, and then the passeover commanded in remembrance thereof, this was because of the other, rather than the other because of this. And againe, the children aske not a reason of those things which the Lord did for them; but they demand the cause of their service, which they performe unto God, as is shewed, chap. 12.26. and chap. 13.14. Piscator.

QUEST. VII. How these things should be as signets upon their hands.

Vers. 9. IT shall be for a signe upon thine hand, &c. 1. This phrase is not only used as a similitude, that they should alway have the benefits of the Lord in remembrance, as a thing alwayes in their sight, and that the passeover should as a signet on their head and as a frontlet betweene their eyes call to p. 150their remembrance their deliverance out of Egypt. Sic Simler. Pellic. though in the Proverbs this phrase is used in that sense, by way of similitude, as Prov. 1.9. They shall be as ornaments to thy head, and as chaines to thy necke: and chap. 6.21. Bind them to thy heart, and tye them to thy necke. And by these three to put it on the hands, and forehead, and to have it in the mouth, are signified the faith in the heart, the confession in the mouth, and the operation of the hands, whereby we expresse our thankfulnesse unto God: Borrh. 2. Yet this is not all the meaning of this place, but it is like also that they used some externall signe, as in wearing signets upon their hands, and frontlets upon their browes, to put them in minde of the Law of God: as for the same cause they were commanded to make fringes upon their garments, Numb. 15.38. And as they were commanded to write the Law upon the postes of their doores, so also to binde them … signets to their hands, Deut. 6.6. for like as the Idolatrous nations did weare earings and frontlets in honour of their Idols, as the Romane Gentrie were knowne by their rings, and their Priests and their wives by their tutuli, their foretops; so the Lord would have the Israelites to use these ornaments as ensignes of their profession: Simler. Thus M. Calvin approving the first exposition, yet assenteth also unto this; if any man thinke that Moses alludeth unto those, Qui tarditatis suae conscii subsidia memoriae sibi conficiunt, non repugno: Which because of their dulnesse doe use these things as helpes to their memory, I will not gainsay. Iunius also giveth this note, Deut. 6.8. upon these words, Thou shalt bind them as a signe to thine hand: Typus accurata observationis atque perpetuae: This was a type of the exact and continuall keeping of the Law: Therefore there is no inconvenience to thinke, that as they used fringes upon their garments, so also frontlets and signets that should be alwayes in their eyes to put them in minde of the Law of God; as reverend Beza very well noteth also: Erat hic ritus (quem postea Iudaei suis superstitionibus contaminarunt) a Domino constitutus ut esset veluti foreign legis & beneficiorum: This rite (which afterward the Iewes corrupted with their superstitions) was appointed of God, that it should be as a remembrance and monument of the Law, and of the benefits which the Lord had bestowed upon them; Annot. in Matth. 23.5. 3. Yet this being admitted, I cannot see how the Jewes out of this place, can prove that use and custome of writing some part of the law in scroules of parchment, and so binding them to their foreheads, and to the wrests of their hands, as they doe at this day: Simler. For whereas they write in those parchments certaine sacred lections which they call parashoth; Beza: which are the foure places, where mention is made of these signes upon their hands and frontlets betweene their eyes: two out of this Chapter, vers. 9. and 16. two out of Deut. chap. 6.8. and chap. 11.18. what warrant can they shew for the excerpting of these foure texts, rather than any other? this seemeth then to be a tradition of their owne without any ground in Scripture.The superstition of the Iewes in their fringes and frontlets. 4. But that superstitious use of the Jewes, who doe place the greatest part of their religion in carrying about with them, their tephillim, and zizim, their frontlets and fringes, as they call them, thinking that thereby they are preserved from evill spirits, hath no shew of any warrant at all in the Scripture, which Pharisaicall superstition is reproved by our Saviour, Matth. 23.5. for while their chiefe care was to bind such monuments unto their foreheads and hands, in the meane time the law went out of their hearts. The like superstition hath much prevailed in time past among Christians, who by writing some parcell of Scripture, as the beginning of the Gospell of S. Iohn, and by hanging it about their necke, or an Agnus Dei, and such like, thought themselves sufficiently garded against spirituall assaults: Simler. 5. Augustine is farre wide in the application of this ceremony; for upon these words, It shall be as a signe upon their hands, thus collecteth, Super manus, id est, super opera: that is, upon their workes: and so inferreth hereupon, that fides praeponenda est operibus, that faith is to bee preferred before workes▪ which assertion and conclusion of his is most true, yet not proper or peculiar to this place: August. quaest. 48. in Exod.

QUEST. VIII. Of the redeeming of the first borne of uncleane beasts.

Vers. 13. EVery first borne of an asse, &c. 1. The first borne, which were peculiar unto God, were either of men, or beasts: the firstlings of the beasts were either cleane or uncleane, the cleane were to be sacrificed, the uncleane were either to be redeemed, or else to be beheaded, as the asse and other beasts of service, but some could not be redeemed, but they must be killed, as the dog: Simler. 2. By the first borne of the asse all other uncleane beasts are signified, this kind is put for the rest, because there were great store of them in that country. Iun. 3. The neck must be striken off, lest that which was holy unto God, should bee put to prophane uses. Iun. and by the horror of this …ight to testifie the ingratitude of the owner of the beast, who had rather his beast should be killed, than redeemed. Pellican. This breaking or cutting off the necke, did signifie also the hard and stiffe necke of the people, which in time the Lord would bend and breake: Borrh. 4. God would have the first borne of uncleane beasts also to be peculiar to him, although they were not ordained for sacrifice, yet were they otherwise necessary and profitable for mans use: and to let them understand, that to God nothing was uncleane, which he had made: but he saw all things to be exceeding good. Pellican.

QUEST. IX. Of the conditions required in the first borne of cleane beasts.

Vers. 12. THe males shall bee the Lords, &c. 1. Three things are required in the first borne of beasts, which should be offered unto God. 1. That they should bee of cleane beasts, for it was not lawfull to present any uncleane thing unto God: Vatab. 2. Then the first borne, to acknowledge God the giver and author of all things which we have: Pellican. 3. They must be males, because the best and most perfect things must be given unto God: and this was a type of that perfect man Christ Jesus, whereunto the Apostle alludeth, when he saith, Till we all meet together, &c. unto a perfect man and unto the measure p. 151of the age of the fulnesse of Christ, Ephes. 4.13. Borrh. 2. Elsewhere in the law there are three other rules set downe to be observed in the consecration of the first borne: as first, that the first borne should bee seven dayes with the damme, and upon the eight day it should bee given unto God, Exod. 22.30. which time was set both to prevent the fraud, which might bee used, in offering things soone taken from the damme, which were of no use nor service, and so the Lord should be defrauded: a… also in this perfixed time of 8. dayes, there was a correspondency to the law of circumcision, which was limited to the eight day, Gen. 17.12. Calvin. Secondly, in voluntary oblations, they were forbidden to dedicate unto the Lord any of the first borne, because it was the Lords already, Levit, 27.26. which was to prevent, and to meet with mens hypocrisie, that would pretend devotion in offering somewhat unto God, but yet would give him nothing, but that which was his owne already: Thirdly, they were commanded, Neither to doe any worke with the first borne bullocke, nor to sheare their first borne sheepe: Deut. 15.19. this was commanded to stay mens covetousnesse, that although they would not defraud the Lord of his first borne, yet would take so much profit of it as they could: therefore they are charged to offer unto God his first borne without any diminution, neither to present a first borne bullocke, worne out with labour or a shorne sheepe. Calvin.

QUEST. X. Of the law of redeeming the first borne of men.

Vers. 13. LIkewise the first borne among thy sonnes shalt thou buy out with money. 1. The reason of this exception was, both because it was an impious thing to offer any humane sacrifice unto God: Simler. such were the impious sacrifices of the Heathen to consecrate their sonnes through the fire unto their abominable Idols, which the Lord forbiddeth his people to doe: That they should not give of their children to Moloch, Lev. 20.2. Another reason was, because the Lord had determined that the Levits should be consecrate to his peculiar service in stead of the first borne. Calvin. 2. There are two kinds of exchanges made for the first borne, one was for that time only, when the Levites were taken for the Lord, in stead of the first borne; as the males of the Levites from one monethmonth old being 22000. were given unto God out of all Israel, for their first borne, which came to 22270. persons: and the odde 270. persons were redeemed for money, every one being set at 5. shekels, Numb. 3.47. The other redemption was perpetuall, which was made with money: for every one of their first borne, they were to give five shekels, Numb. 18.16. 3. The first borne also were two wayes to be redeemed: one was peculiar unto the first borne, to redeeme them with money: the other was common, not only unto the first borne, but unto all males which should be borne: that the mother at the time of her purifying should offer a lambe, or a paire of turtle doves, or of young pigeons, Levit. 2.6.8. but this offering served rather for the purifying of the mother, than for the consecrating of the child. Both these lawes were fulfilled in the birth of our Saviour Christ, for both hee was presented unto God as the first borne, and his mother brought an oblation according to the law, Luk. 2.23, 24. Ferus. 4. There were also two kindes of consecrating the first borne, the one wherein the Lord had a right unto them, as unto the first borne of cleane beasts, which were to be sacrificed, in which case the first borne were to be redeemed: the other when they were consecrate unto Gods speciall service in the tabernacle, as Anna vowed Samuel unto God, or to a more strict kind of life, as Sampson tooke upon him the vow of a Nazarite; and in this case there was no redemption allowed: Ferus. 5. And as the first borne were thus to be redeemed: so there was a generall redemption of all the people of Israel, who were every one to pay from twenty yeere old and above halfe a shekel, Exod. 30.13. which was as it were their acknowledgement or recognition money, that they were the Lords people, and under his protection: Calvin. That as the Levites were taken to redeeme the first borne in Israel, so all Israel in respect of other nations, were as the Lords first borne, as they are called, Exod. 4.23.

QUEST. XI. The spirituall application of the law of the first borne unto Christ.

NOw concerning the spirituall application of this law of the first borne: 1. It calleth unto our mind, what wee are all by nature, even the children of wrath and of destruction, without the merciemercy of God: like as the Israelites had beene all the children of death, as well as the first borne of Egypt, if the Lord had not in mercy spared them. 2. We are againe to consider, how we are delivered from the wrath of God, and redeemed from hell and destruction, even by the first borne of God Christ Jesus, who was consecrate unto God, and made a sacrifice of atonement for us: who was indeed the first borne of God in these three respects: First, because he is the only begotten Sonne of God from the beginning, called therefore the first borne of every creature, Coloss. 1.15. Secondly, as he tooke upon him our nature, and was borne of the Virgin Mary, so he was also her first borne, Matth. 1.25. Thirdly, he was the first that rose out of the grave, and made a way unto everlasting life, and therefore by the Apostle he is called the first borne of the dead, Coloss. 1.17. And as the first borne was first set apart, and then sacrificed unto God: so Christ was separate from sinners, Heb. 7.26. as the unspotted Lambe of God, holy and acceptable, and then made a perfect oblation of himselfe for the sinnes of his people, Heb. 7.27. Osiander.

QUEST. XII. Whether the nearest way from Egypt to Canaan were by the Philistims country.

Vers. 17. GGd carried them not by the way of the Philistims country, though it were neerer. That the way out of Egypt into Palestina thorow the land of the Philistims was neerer, doth evidently appeare: 1. Because Gerara and Gaza, which were Cities of the Philistims, were part of the land of Canaan, as it is bounded, Gen. 10.19. and Ios. 13.5. The five principall Cities of the Philistims, Azzah, p. 152Ashdod, Askelon, Gath, Ekron, are counted of the Cananites: the Philistims country then bordering upon Canaan, and being a part thereof, was the readiest passage into Canaan. 2. Isaack being purposed to goe into Egypt, because of the famine, went first to Gerara, as being in the way, where he was stayed by the Lords speciall commandement, and forbidden to goe into Egypt. 3. Beside, Ab. Ezra affirmeth that from Canaan into Egypt is not above ten dayes journey. But Philo lib. de vita Mosis writeth, that the utmost bounds of Canaan, are but three dayes journey from Egypt: which seemeth to bee more probable: for the other way which the Israelites went from Horeb to Cadesh barnea, to fetch a compasse by the mountaines of Edom, was but an eleven dayes journey, Deut. 1.2. 4. This also doth further appeare, because the other way which the Israelites tooke, was thorow the great and terrible wildernesse, Deut. 8.16. thorow the which if the Lord had not beene their guide, they could not have found the way: in comparison whereof, the other was the more compendious and easie journey. Ex Pererio.

QUEST. XIII. Why the Lord consulteth to prevent dangers.

Vers. 17. FOr God said, lest the people repent when they see warre. God could if it had pleased him have carried his people the neerest way, even thorow the middest of their enemies country: but God doth not alwayes shew his omnipotency, and extraordinary power, whereas ordinary meanes may be used: 1. Because the Lord, where no necessity is, will not infringe the law of nature, and ordinary course of things, which he hath set: Non sunt sine necessitate multiplicanda miracula: Miracles are not to be multiplied without cause: Pellican. 2. Rationem sequi voluit, quae populi infirmitati esset commodior; Hee would follow a way, which was best agreeable to the infirmity of the people: Calvin. who could not so well depend immediatly upon God, as when they saw ordinary meanes before them. 3. And by this the Lord shewed the tender care which he had over his people, omitting nothing for their good: Calvin. 4. And this was done to teach us, that wee should in every enterprise follow the ordinary course, and use the meanes appointed: Iun. as Augustine well collecteth upon this place: Hinc ostenditur omnia fieri debere quae consilio rectè fieri possunt, ad evitanda qua adversa sunt, etiam cum Deus apertissimè adjutor est: Hereby it is shewed that all things ought to be done, which can be well compassed by counsell, to avoide all dangers, yea when God apparantly helpeth: quaest. 40. in Exod. So Moses though God were their guide, yet is desirous of H… babs company to direct them their way in the wildernesse, Numb. 10.29. And for the same cause they sent spies before to search out the land, Deut. 1.22. when as notwithstanding they were assured that the Lord would give them that land. Iun.

QUEST. XIV. Whether the like danger of warre, feared with the Philistims, did not befall the Israelites with Amaleke.

LEst the people repent when they see warre. 1. The Lord speaketh here doubtfully, not that hee was ignorant what would fall out, but he speaketh after the manner of men, taking upon him the person of a wise man, as consulting prudently and providently to meet with all occurrent dangers. As also by this manner of speech, shewing that there is no repugnancy betweene Gods prescience and mans free will in such things, that there is no necessity imposed upon it: Thostat. 2. But it will be objected, that this inconvenience fell out in their other journey: for the Amalekites did encounter with the Israelites. For answer whereunto it is to be considered, that the case is much unlike, betweene that battell with the Amalekites, and the encountring of the Philistims: 1. Because the Philistims would presently have set upon them, but they did not meet with the Amalekites till forty dayes after their departure out of Egypt, for the next mansion or staying place, when they went from Rephidim, where Amaleke fought with them, was in the wildernesse of Sinai, Numb. 33.15. and to Sinai they came 47. dayes after their comming out of Egypt: for in the third day, after which was the 50. day, the law was given them in Sinai. 2. Before they had this combat with Amaleke, they had experience of Gods assistance, both in the destruction of the Egyptians in the red sea, and of his merciemercy in sending them Manna from heaven, and water out of the Rocke, whereby they were confirmed against their enemies: this experience should they have wanted, if they had gone the other way. 3. Now if they should have purposed to flee from Amaleke, they could not, because they had the sea on their backes, which would have beene no let unto them to escape from the Philistims, if they had beene afraid of them. 4. The Amalekites did but set upon the Israelites by the way, and cut off the hindmost and feeblest of them, Numb. 25.18. but if they should have gone thorow the middest of the Philistims countrey, they should all have beene in danger; they were also a stranger and more warlike people than the Amalekites. Perer.

QUEST. XV. Of the reasons why the Lord lead his people about by the wildernesse.

THe reasons then, why the Lord thought good to lead his people about, partly here and in other places of Scripture expressed, are these: 1. Because he would not yet put his people (being weake, and not confident upon the Lords helpe) to such hard combats, as they were like to have with the Philistims: but first he would teach them and prepare them, even as the Eagle first teacheth her young ones to flie, before they altogether forsake the nest, and trust to their wings: So Moses saith, hee led him about and taught him, as an Eagle stirreth up her nest fl…ttereth over her birds, Deut. 33.11. Like as the infant first is fed with pappe, before hee eat strong meat, and as a souldier first exerciseth himselfe with the weapon at home, before he goe to battell against his enemy: so the Lord would have his people first exercised and prepared before they should bee employed in the Lords battels against the Cananites: Perer. 2. Another reason is here touched, lest they might have repented and turned backe into p. 153Egypt: for if afterward having no such occasion, yet they often purposed to have retired into Egypt, much more, now the way being so ready and easie to returne: Simler. 3. Therefore the Lord to cut off all such purposes, and after thoughts of theirs, did lead them thorow the red sea, that it might have stopped their flight backe againe into Egypt: Ferus. 4. Beside, the sinne of the Amorites, and of the other Cananites, was not yet full, and therefore the Lord purposed to bring his people about and to stay till their wickednesse was come to their height: Simler. 5. The Lord also would have the Philistims spared, both because of their kindnesse shewed to the Patriarkes: Pellic. as also to keepe them in store for the exercising of his people, and chastising of them, when they transgressed: Ferus, Rupertus. 6. If they had gone the neerer way by the Philistims countrey, the Egyptians might more easily have overtaken them, and joyning with other nations have put them in greater danger: Calvin. 7. Further, then the Lord had not gotten himselfe such honour in the overthrow of the Egyptians in the red sea, if the Israelites had not gone that way. 8. But the chiefest reasons of all were these two, that the Lord might shew his wonderfull and miraculous workes in feeding and leading his people in the wildernesse, and that he might try and prove them, whether they would be obedient: both these reasons are shewed, Deut. 8.2. Thou shalt remember the way which the Lord thy God led thee forty yeeres in the wildernesse, for to humble thee, and to prove thee, what was in thine heart, whether thou wouldest keepe his commandements or no, &c. he made thee hungry and fed thee with Manna, which thou knewest not, &c. thy rayment waxed not old upon thee, neither did thy foote swell those forty yeeres. Perer.

QUEST. XVI. Whether the Israelites came up armed, or five in a ranke.

Vers. 18. ANd the children of Israel went up well appointed, &c. 1. Here we refuse the translation of the Septuagint, that they went up foreign, in the fift generation: for howsoever some goe about to justifie this translation, because they came out in the fifth hundred yeere, foure hundred and thirty yeeres being already expired, as Augustine, or in counting five generations from Iacob; Levi, Coath, Amram, Moses, and Iacob himselfe to make the fift: as Augustine also quaest. 44. in Exod. or in making the computation by Iudah, where we have five generations, Pharez, Ezrom, Aram, Aminadab, Na…sson, who was the Prince of the tribe of Iudah, when the Israelites came out of Egypt, as hee is named among the Princes, Numb. 7. though, if the count be made by Levi, there are but foure generations, from the comming of Israel into Egypt, and their going out: Coath, Amram, Aaron, Eliezer, who divided the land: Hierom. epist. 125. Notwithstanding these excuses and devices, the interpretation of the Septuagint is neither here agreeable to the Hebrew, which hath not the word (doth) or any such that signifieth a generation, and chamushim signifieth quinque, five, not quinta, the fift in the singular, as Hierome well observeth in the foresaid place: neither is it consonant to the Scripture, which saith, they should returne into Canaan in the fourth generation, Gen. 15.16. for from Coath to Eleazer, who helped to divide the land, Iosuah 14. are foure generations.

2. Neither doe I approve their opinion, that read they went up armed: for, as Oleaster gathereth, it is not like that the Egyptians would suffer them to have any armour: and they being but servants in Egypt, how should they get so much armour? If they say, as Pererius answereth (to justifie the Latine translation herein) that when they asked of the Egyptians their jewels, they might receive of them armour likewise, it is not like that they would cumber themselves with such carriage, but rather take the most precious things: beside, it doth more set forth Gods glory, that the people were defended having no weapons or armour, but being protected by God only; Borrh. Pererius further answereth, that they were not without weapons, because presently after their departure they fought with Amaleke.

Contra. This sheweth indeed, that some weapons they had (and yet their victory was obtained not by their weapons, but by the prayer and lifting up of Moses hands) but this proveth not, that all of them had armour, even six hundred thousand, for a few only chosen from the rest did fight with Amaleke: Therefore Iosephus opinion is probable, that the Israelites came forth of Egypt unarmed, and that after the Egyptians were drowned in the red sea, their armour and weapons being driven to the shore were distributed by Moses among the people.

3. If then it be not like they went up armed, then their construction seemeth lesse probable, that because the word chamushim signifieth five, they were appointed with five severall kinds of weapons: for this had beene sufficient to have loaden them, whereas they carried their dow on their backes, and rayment with vessels of gold and silver, which the Egyptians had given them.

4. Some doe reade, that ascenderunt quintati, they went up fived, that is, five in a ranke, as Theodotion readeth, foreign; so also Montanus: and some understand it strictly that they went up five and five in a ranke, as souldiers use to march; Oleaster: or that they went up orderly, as Iun. militari ordine, in battell aray; dispositi in certos ordines per quincurias, decurias; disposed into certaine rankes by fives and tennes, &c. Simler. Some thinke they went up by fifties together, as a signe of their Iubile (which afterward was every fifty yeere) in being now delivered from their long servitude: Borrh. Contra. 1. If their meaning bee, that they went up by fives in a ranke, the whole number being one with another not much under 2000. thousand, the people would have taken up not much under one hundred mile in length, if (as Oleaster thinketh) they went by fives in single rankes, because they could not conveniently go in the way in a greater breadth, for feare of treading their vines and corne. 2. If it bee generally understood of battell aray, and orderly marching, how could the women and children, which were a great number, be ranged in such battell order? and if they went by tennes and twenties, how then is it said they went by p. 154fives? And as for the Jubile, which they would have here relation unto, it was not yet instituted nor spoken of.

5. Wherefore the best reading is, that they went up accincti, undergirded, or trussed up, as Pag…ine: and the Septuagint, Iosu. 1.14. doe translate the same word foreign: for the word chamushim may be derived of chomesh the fift ribbe so taken 2. Sam. 2.18. where the place of the girding is: and further, the word chamushim, used of the Rubenites and the rest, that they went up girded, or well appointed before their brethren, Iosuah 1.14. is expounded by another word chalutzim, Numb. 32.28. which the Latine translator and Iunius interprete expediti, ready furnished; which word chalutzim hath great affinity with chalatzim, which signifieth the loynes, because the armour or garments are trussed about the loynes: and chalatzim is the same with mate…aim, as appeareth by the same phrase, Isai. 32.11. as Exod. 12.11. they are said to have mainecem chagurim, their loynes trussed up. So the Prophet saith to the carelesse woman, chagorah ghalehalatzim, gird upon your loynes.

This then is the meaning, that they went up well appointed, girded, and prepared, not as men flying in feare, but as men taking their journey; which also includeth a signification of their orderly going, not hudling together, but as they which goe a journey, or into battell doe so dispose themselves, as that one be not an hindrance to another. And so Aben Ezra doth touch both these senses, who interpreteth thus: Hebreos processesse accinctos per quinos; that the Hebrewes went forward trussed up and girded by fives. This then sheweth the peoples obedience how they went out with their loynes girded, as Moses had before commanded them to eat the Passeover, chap. 12.11.

QUEST. XVII. Whether the rest of the Patriarkes bones were removed with Iosephs.

Vers. 19. ANd Moses tooke the bones of Ioseph. 1. Not only Iosephs bones but the rest of the Patriarkes also were removed out of Egypt, and buried in Sechem, as S. Stephen sheweth, Acts 7.16. Iun. It is not like they were left behind in Egypt, as Ferus. But mention is made onelyonly of Ioseph as the chiefe, and because of the oath which was made unto him for this matter, Gen 50. 2. It may be also conjectured, that the rest of the Patriarkes gave the like charge concerning their bones, being thereunto moved by the example of Ioseph. Calvin. 3. And this Ioseph did, both to testifie his owne faith concerning the land of promise therein consenting with his fathers the patriarkes before him, as also to bee an encouragement unto the Israelites with patience to expect the accomplishment of Gods promise: Simler. 4. This also is to be considered, that whereas Iosephs brethren sold him into Egypt, they did not only follow him into Egypt, but their children brought his bones againe out of Egypt upon their shoulders. Ferus.

QUEST. XVIII. What it was that appeared in the cloud and who.

Vers. 21. ANd the Lord went before them by day. 1. The Lord could by other meanes have testified his presence and guided his people, but hee for their great comfort doth shew them visible signes of his presence. Ferus. 2. And in saying that the Lord went in the cloud hee doth not pull God out of heaven, and conclude him in the cloud: for the Lord filleth both heaven and earth: but by this phrase he sheweth, that it was not a naked signe, but a most lively representation of Gods presence indeed: Calvin. 3. Moses afterward chap. 14.19. calleth him the Angell of God, who is here named Iehovah: for the Lord by the hand of his Sonne, the Angell of his presence, did lead his people. Calvin, Iun.

QUEST. XIX. Of the divers properties of the cloud.

BY day in a piller of a cloud, &c. This cloud wherein the Lord went before his people had these properties: 1. This piller of a cloud by day and of fire by night did alwayes accompany the people, they did never leave them, till they were come to the borders of the land of promise, as is here shewed, vers. 22. 2. The use of these pillers was to guide them, and shew them the way, that they should not wander or erre in that vast unknowne and unwayed desert, vers. 21. 3. This cloud sometime moved, and then the host of Israel removed, sometime it stood still, and the campe also pitched and went not forward: Numb. 9.17, 18. 4. When the cloud moved, it went before the host, when it stood still it rested upon the Tabernacle and did as it were fit upon it, Numb. 9.19. 5. This cloud was of such an height and bignesse, that both by day and night, it might be seene round about in all the host of Israel, Exod. 40.38. It was in the sight of all the host of Israel: Perer. And therefore the Lord made choice of such signes as might easily be seene, as of a cloud in the day, and of fire in the night: Ferus. 6. These pillers did interchangeably one succeed another, that as the night followed the day, so the fire the cloud, it was a cloud in the day and fire in the night, Exod. 40.38. 7. The Lord spake unto Moses out of this cloudy piller, when it descended upon the Tabernacle, and out of the same delivered his oracles unto him, Exod. 32.9. Ex Perer. 8. As it was common both to the cloud and the piller, to guide them the way, so it was peculiar to the fire to give them light in the night, and to the cloud to defend them from the heate of the Sunne, as Psalm. 105.35. he spread a cloud to be a covering: Iun. whereunto the Prophet alludeth in saying, VponUpon Mount Sion, shall bee a cloud and smoke by day, and the shining of flaming fire by night, &c. and a covering shall be for a shadow in the day for the heate, &c. Isai. 4.5.6.

QUEST. XX. How this cloud differed from other clouds.

THis piller of the cloud was much differing from all other cloudes. 1. In respect of the substance, it was cleere and lightsome, not darke and thicke as other cloudes are. 2. It was in figure and shape as a p. 155piller, the nether part thereof descending unto the Tabernacle, the upper part reaching aloft unto heaven; whereas other cloudes descend not as low as the earth. 3. It alwayes kept this figure and fashion of a piller; whereas other cloudes doe alter and vary in shape and appearance. 4. This cloud moved of it selfe, whereas other cloudes are moved by the wind, and of themselves have no motion this way or that way, but only as they ascend and goe up in vapors: but this cloud both ascended and descended. 5. Other cloudes are made of naturall causes, as of vapors and exhalations; but this cloud was raised by the Lord, beside the ordinarie course of nature. 6. The effects were divers: for other cloudes are apt to engender raine and drop downe moisture: but this was not ordained for that end, but to shew them the way in going before them. 7. This cloud differed in motion from all other cloudes: for they are carried all one way with the wind; this sometime went forward when the camp removed, sometime it came backe and stood upon the Tabernacle: it went sometime to the right hand, sometime to the left, according as the journies of the people were appointed out. 8. The motion of it was alwayes certaine, it went before the campe, as they were able to endure to follow; whereas other cloudes, are carried swiftly, that they cannot bee followed. 9. The situation of it was divers, not carried aloft as other cloudes, which can be no direction to leade a man in his journey: but this cloud was of such equall distance as it did part out their way before them, like as the starre that guided the Wise men, appeared below in the aire to conduct them, Matth. 2.10. Lastly, whereas other cloudes are not durable, but are soone dissipated and dissolved by the wind and weather: this cloud remained firme and so continued for the space of 40. yeeres. Ex Perer.

QUEST. XXI· When the cloud began first to appeare.

BUt concerning the time of the first and last appearing of this cloud,Hierom. epist. ad Fabu…. it is not like as Hierome thinketh, that it went not before them till they came unto the third station in Etham, because mention is first made of it there. 1. For they had need as well before of a guide to direct them the way as afterward: and therefore it is like that they had this direction, in their first setting forth out of Egypt. 2. As it is in the Psalm. He made his people to goe out like sheepe, and led them in the wildernesse like a flocke, Psal. 78.52. where the Prophet alludeth unto the fashion of those countries, where the shepheard goeth before and the sheepe follow after, as our Saviour saith in the parable, Ioh. 10.27. So the Lord went before his people as a shepheard in the cloudy and fierie piller, even when he brought them out of Egypt. 3. The Prophet Es…y also alluding unto this cloud saith, That upon every place of mount Sion and the assemblies thereof shall be a cloud. Esay 4.5. So that hence it may be gathered that the Israelites in every place and in all their assemblies and campes had the presence of this cloud. 4. Then like as the Wise men saw the starre that brought them to Christ in the beginning of their journey: as they say, Wee have seene his starre in the East, and are come to worship him, Matth. 2.2. they first saw the starre and then came forth: so it may bee thought that the Israelites saw this cloud in their first setting forth. 5. The people had need to have had all encouragement in their first going forth, and to be animated in their journey: and therefore it is like, that the Lord did at the very first shew these comfortable signes of his presence.

QUEST. XXII. When the cloud and fiery piller ceased.

ANd as the cloud appeared not so late as Hierome supposeth, so neither was it taken out of their sigh… so soone as the Hebrewes imagine: for they say that after Aarons death (who died on the first day of the first monethmonth in the 40. yeere after their departure out of Egypt, Numb. 33.38.) the piller of the cloud and of the fire were no more seene; and their reason is, because that after that time no more mention is made of them. Contra. First, this is no sufficient reason, for neither is there mention made of them a good while before. 2. The words of the text are against their opinion: for it is said, That the Lord tooke not away the piller of the cloud by day, nor the piller of fire by night from before the people: Vers. 22. So then as long as they had need of this direction, the Lord failed them not. 3. Seeing the use of these pillers was to leade them the way, that they might goe by day and by night, it is like▪ so long as they were in the way and travelled in the wildernesse, they had the presence of the cloud: the same cause remaining, the meanes are like to have beene still continued. But from the mount Hor, where Aaron died, untill they came to the plaine of Moab, in the borders of the land of Canaan, there were many solitary, desert and waste places, thorow the which they passed: for divers of their stations were yet behind, as appeareth Numb. 33. that they had after they came from Mount Hor, eight severall stations: therefore it may well bee gathered, that as they had the direction of the cloud in their other stations, so also in these. Perer. 4. Then like as the starre left not the Wise men, till it had brought them to the very house, where the holy … was, Matth. 2. So we may judge that the cloud left not the Israelites till they came into the land of Canaan, whither the Lord intended to bring them.

QUEST. XXIII. Of the foure great miracles which the Lord wrought for the people in the desert.

THis extraordinary leading of the people by the going before of the piller of the cloud and fire was one of the great miracles, which the Lord wrought for his people in the desert: for as foure things are chiefly necessary for those that travell, strength and health of body, foode, rayment, and a guide▪ so the Lord in every one of these wrought wonderfully for them. 1. Their feete did not swell for the … of forty yeeres, Deut. 8.4. And of all that great multitude (there being not so few in all as 2000. thousand, seeing the third part of this number even 600. thousand were fighting men above twenty yeere p. 156old) there was not one feeble person among them: Psal. 105.37. 2. Their raiment during the said terme of 40. yeeres waxed not old, Deut. 8.4. 3. The Lord fed them with Quailes and Manna, even that great host, which could not pitch their tents in a lesse circuit and compasse of ground than of ten or twelve miles, and he gave them water also out of the rocke. 4. Beside, the Lord was their guide by these visible signes of his presence both by day and night.

QUEST. XXIV. Whether the cloud also served to shelter them from the heat of the Sunne.

FUrther a question is moved, whether this cloudy piller served not onelyonly to direct them by the way but to keepe them and defend them from the heate of the Sunne. 1. Thostatus is of opinion, that this cloud that guided them could not keepe them from the heat of the Sunne: upon these reasons, because if this cloud were a covering to the whole campe, then could it not goe before them to guide them, as it did stand betweene the host of the Israelites, and of the Egyptians: and if it had sheltred them from the Sunne, it should have beene as discommodious another way in shadowing from them the comfortable light of the Sunne: and if it bee said this cloud did not shadow the whole campe, but hung aloft in the aire, and turned with the Sunne to slake the heat thereof, then could it not have guided the host, but must have followed the course of the Sunne. Contra. Herein is Thostatus error; he imagineth that this cloud was straight thorowout like a piller, and so keeping that fashion still, it could not performe both these offices, to direct them in the way, and to shelter them from the heat of the Sunne. But by the like phrase elsewhere, as Iud. 20.40. where the flame of the City of Gibeah, ascended as a piller of smoke, wee may conjecture what fashion this cloud was of: that it ascended upright and straight like a piller, yet as the smoke which mounteth upright, when it commeth aloft disperseth it selfe as it were a cloud: so this being both a piller for the straight ascending, and in the top as a cloud dispersed might both by the rising and moving of the piller goe before the Israelites to direct them, and with the upper spreading part shadow them from the Sun: so that we need neither imagine this shadowing part of the cloud to be so high, as it should still follow the Sunne, nor yet so low as to cover all the camp in the length and breadth thereof. And thus by the resemblance of this piller, to a piller of smoke which is narrow below, and spreading above, all Thostatus objections may bee answered. But whatsoever mans wit can object to the contrary, the truth of the Scripture must stand, which saith: He spread a cloud to be a covering, and fire to give light in the night: Psalm. 105.39. By the which text that is made plaine, which is affirmed before, that it was both a piller and a spreading cloud.

2. Thostatus then his opinion is, that the Israelites were indeed defended from the heat of the Sunne, which is vehement in those parts, especially in the sandy and barren deserts of Arabia: yet the cloud shadowed them not, but God by his power did so qualifie the aire round about the campe, as they were not parched with heat, which operation is ascribed to the cloud, because the Lord that caused it, there shewed himselfe visibly present. Contr. But the Scripture overthroweth this conceit: which saith, that the cloud did stand over them: Numb. 14.14. and that he spread a cloud for a covering; Psalm. 105.39. God therefore used the cloud, as a meanes to cover and defend his people from the drought and parching heat.

3. Pererius to take away the former objections imagineth that there were two cloudes, one below as a piller to direct them, the other above, as a covering to shelter them. Thostatus reasons are sufficient against this imagination, because the Scripture speaketh still but of one cloud: for as there was but one piller of fire to give light, so but one cloudy piller that did shelter them: it was common to both to guide and lead them. And againe, one cloud, as is shewed before, being sufficient to performe both these services, another cloud had beene superfluous.

4. Wherefore it is agreeable and consonant to the Scripture, that this cloud did as well shelter them, from the heat, as lead them in the way: as is evident in the places before alleaged, Numb. 14.14. Psalm. 105.39. And unto the cloud the Prophet Esay alludeth chap. 4.5. The Lord shall create upon every place of Mount Sion, a cloud and smoke by day, &c. and a covering shall be a shadow by day for the heat. Of this opinion are Lyranus, Ambros. in Psal. 118. and Iustinus Martyr: Nubes contra aestum appansa est pro umbraculo, simul & à frigore protegens in itinere. The cloud was spread as a shelter against the heat and as a safegard from the cold in their journey; Diolog. cum Tryphon. So then there were three speciall uses of this cloud as Genebrard well noteth upon the 105. Psalme, the first to direct them and shew the way: for in that sandy desert there is no way to be seene, by reason that the wind bloweth about the sand, which covereth the tract of the way, and therefore they that use to travell doe use mappes and cards to point out the quarters and coasts, as sailers doe upon the sea. A second use was to defend them against their enemies: as the cloud came betweene the host of the Israelites and of the Egyptians, giving light to the one, and casting darkenesse upon the other: Thirdly, it served to shadow them from the parching heat of the Sunne. Ex Perer.

QUEST. XXV. Whether the cloudy and fierie piller were two in substance or but one.

BUt whether this cloud and fiery piller were all one in substance, and onelyonly divers in use, or whether they were divers the one succeeding the other, it is a question. 1. Iunius seemeth to bee of opinion, that they were two severall pillers, giving this annotation upon this place: Vtriusque columnae … fuit: It was common to both the pillers to bee a guide of their journey, but peculiar to the piller of the cloud to protect them from the heat, &c. But I rather approve the opinion of Simlerus, who thinketh it was but one cloud: Fuit columnae hujus multiplex usus, &c. interdiu defende… eos ab astu solis, noct… p. 157lucebat illis: There was a divers use of this cloud, &c. by day it defended them from heat, by night it gave them light: and this opinion is evidently confirmed, Numb. 9.21. Though the cloud abode upon the Tabernacle from even unto morning, yet if the cloud was taken up in the morning, then they removed: here the fire which abode all night upon the Tabernacle is called the cloud, and the same cloud that abode there also in the day. But it will be objected, that it is here said, that he tooke not away the piller of the cloud by day, nor the piller of the fire by night from before the people: Here are two pillers mentioned, one of the cloud, the other of fire: and againe they alwayes went before the people, but it is said in the next chap. 14.19. that the piller of the cloud went from before them, and stood behind them: it seemeth then that there was another cloud beside, that went before them and shewed them the way. Contr. 1. They are called the piller of the cloud and the piller of fire, not because they were divers in substance, but in use: as the same starre is both the evening starre, and morning starre: it setteth and riseth with the Sunne, yet but one starre. 2. Wee read at that time onelyonly that the cloud came behind them, to make a separation betweene the host of Israel, and of the Egyptians: yet it so came behind them, as that it might by streames in the aire direct the Israelites to passe on before: and further, because of the stretching out of Moses rod the sea was parted, and so a way made for the people to follow, they needed no other direction before for the way, but rather protection behind from the enemie.

2. Lyranus thinketh that neither of these can certainly bee concluded out of Scripture, whether these clouds were one or two, and therefore holdeth it indifferent to beleeve either the one or the other: his words are these: Quid verius sit, non bene apparet ex ipso scripturae textu, certum est tamen quod utroque modo potuit esse: Which is the truer, doth not well appeare out of the text, yet it is certaine that it might be done both wayes: Contr. 1. There is but one truth, therefore if they were two clouds, it cannot be true that there was but one, and so on the other part. 2. It shall even now appeare that it is evident out of the text, that there was but one cloud in substance, though divers in offices. 3. The truth then is this, that this cloud was one and the same, which guided them by day, and gave light unto them by night: they were not two divers clouds one succeeding another; and this is evident both by that place before alleaged, Numb. 9. as also chap. 14. vers. 24. where it is said that the Lord looked unto the host of the Philistims out of the firie and cloudy piller: by this it appeareth that the one and the same, was both the piller of fire and of the cloud. And againe, vers. 19. it is said that the piller of the cloud went from before them and stood behind them: this being in the night, it is cleere that the piller of the cloud served for their use then also, and did not give place unto the piller of fire. But yet this matter is made more plaine, vers. 20. It was both a cloud and darknesse, yet gave it light by night: the same cloud then gave light in the night, which went before them in the day: which was on the side toward the Israelites lightsome, but toward the Egyptians darknesse. Of this opinion is Thostatus, Cajetane, Hugo S. Victor. Simlerus. Philo also hereof thus writeth: Pracedebat populum nubes in magnae columnae speciem solari splendore lucens interdin, noctu autem flammea: A great cloud went before them in the likenesse of a great piller shining by day with a brightnesse as the Sunne, and in the night of fire. He thinketh that it was one and the same cloudy piller: but that it did shine in the day as the Sunne, it is not like, because there was no use of that light by day, and then could it not have sheltered them from the heat of the Sunne; and beside the Scripture sheweth, that the use of this cloud was to lead them in the day, and to give light in the night. Now seeing it is made manifest, that there was but one cloud that both guided them by day, and did lighten them in the night, as Pererius also thinketh in this place, then his other opinion that there were two clouds by day, one as a piller to direct them, another as a covering to shelter them, can have no probability: unlesse he will say, that both those clouds also gave light in the night, which neither the Scripture sheweth speaking but of one firie piller in the night that abode upon the Tabernacle: and it had beene superfluous, seeing, that one firie sight that abode on the Tabernacle was in the view of all the campe, and sufficient to give light unto them all, Exod. 40.33.

QUEST. XXVI. Whether it were a true naturall fire that gave them light by night.

NOw whether this were a true naturall fire, which gave light unto the Israelites in the night, or onelyonly a shining brightnesse, which the Lord caused to bee in the cloud in the night, it is a disputable question: 1. That it was a true fire, these reasons may perswade: 1. Because in most places of the Scripture it is called a piller of fire, as Exod. 13.22. and chap. 14.20. and Psalm. 105.39. Fire to give light in the night. 2. Againe, as the one is called a cloud, so the other is said to be fire: but the one was a true cloud, therefore the other also was a true fire. 3. Like as that which appeared to Moses in the bush was a flaming fire, yet burned not, so is it like this was. 4. In the booke of Wisdome, chap. 18.3. it is said, thou gavest them a burning piller of fire. But these reasons may easily be answered. 1. It is called fire, and a piller of fire, in respect of the firie light which it gave: it is called the light of fire, Psalm. 78.14. for that resemblance, which that light had with the light of fire. 2. As the one was a cloud, so I confesse the other was a fire: but the one was no naturall cloud, as is shewed before, quest. 21. but did differ much from the clouds: so neither was this naturall fire, yet a kinde of fire, as shall be declared afterward. 3. And such a fire we acknowledge it to be, as that fire was which appeared in the bush, which was no naturall or elementall fire, for it burned not, but a supernaturall and extraordinary, and so was this. 4. That it was a burning piller of fire the Scripture speaketh not, but the contrary rather: for as the fire was in the bush, yet it burned not, so the fire sate upon the Tabernacle, and consumed it not.

2. Now that it was no naturall fire it may thus appeare: 1. The naturall and elementall fire coveteth to ascend upward; but this piller of fire kept his proper place. 2. The ordinarie fire is of the fashion p. 158of a Pyramis, which hath the name of fire, broad below and narrow upward: but this fire being in the cloud, was straight as a piller below, and spreading above. 3. Our fire cannot continue without nourishment, but so did this. 4. Our fire heateth, so did not this, for then the campe had never beene able to have indured it, being so great a fire, as that the whole campe was lightned by it. 5. Our fire burneth, but the fire sitting upon combustable matter, as the covering of the Tabernacle, the Curtaines and such like, yet devoured them not.

3. Beside these reasons the Scripture giveth testimonie hereunto: Numb. 9.16. it is called March, the shew or appearance of fire: it appeared as naturall fire, yet was no such fire: if it had beene properly fire, it could not properly be called the appearance of fire. 2. It is before shewed out of the Scripture that this firie piller, and the cloudie piller were all one: but a cloud is no fit subject or receptacle of naturall fire, being rather inclined to moysture.

4. Then, this we affirme, that it was a fire not onelyonly so in phantasie and imagination, but a fire indeed, because it had the light of fire, but yet no naturall ordinarie or elementall fire. There are three sorts of fire: a grosse thicke fire, such as is in coales, and red hot iron, which burneth much but giveth small light: there is another, which both giveth light and burneth, as a flame of fire: a third which giveth light and burneth not, such as is the starres, which are usually called both by Ecclesiasticall and prophane writers, coelestes ignes, heavenly fires: and of this sort was this fire, which gave light but neither burned, or gave heate: God who first gave unto the fire his qualities, to burne and give light, can restraine the same operations, and transferre them into another subject: as the Lord in the beginning could cause the light to shine, that made the day, before the sunne was created, and as he gave afterward this glorious light and shining brightnesse to the bodie of the sunne, so it was an easie matter with God, to give unto this cloud the light of fire being no naturall fire: naturally the fire hath three properties, to give light, heate, and to burne: these properties the Lord can separate the one from the other, and so suspend them from the fire: the fire in the bush gave light but burned not: the Egyptians fire in the time of the three dayes darknesse burned but gave no light: the fierie oven gave light but gave no heate, for their garments did not so much as smell of the fire, Dan. 3.27. As in the naturall fire God can restraine the naturall properties, so God can give the naturall properties thereof to that which is no naturall fire, as here the light of fire was in this cloud, which yet was no naturall fire.

QUEST. XXVII. Whether the piller of the cloud were moved by any naturall motion.

COncerning the motion of the cloudy and fiery piller, that is was not naturall, nor yet procured by any naturall cause, it is evident by these reasons. 1. Vapors and fire have either naturally a motion of their owne in ascending upward, or in being violently forced by the aire and winde, which motion is alwayes certaine that way, which they are driven. But this cloud when the campe stood still neither ascended nor descended, neither was carried one way or other, but continued steadie all in one place. 2. This clo…d pointed out the Israelites journey, so can no other cloud being of an uncertaine motion. 3. It was beyond the ordinarie and naturall motion of a cloud, that sometime this piller went before the Israelites, sometime it came after, as when the Egyptians pursued them, sometime it staied in the midst of the campe upon the Tabernacle. 4. This cloudie piller moved no faster, than the campe could follow, wherein were both women and children: this could not a naturall cloud doe. 5. This cloud was alwayes of one fashion like unto a piller, but other clouds varie and alter their forme, according either to the varietie of the matter, whereof they are made, or as they are forced together of the wind. 6. But that this piller was not moved by any naturall cause, but by the Lord himselfe, the Scripture it selfe testifieth, as chap. 14.19. The Angell of God which went before the host of Israel, removed, and went behind them, also the piller of the cloud went from before them and stood behind: the piller then moved and removed as the Angell of God, called before Iehovah, chap. 13.22. directed it, and therefore it is said, Numb. 9.18. That at the commandement of the Lord they journied, and at the commandement of the Lord they pitched: They removed when the cloud removed, and the cloud removed at the commandement of God, and so consequently they removed or made stay at the commandement of God: Perer.

QUEST. XXVIII: Of the times of the removing and staying of the cloud.

NOw as touching the times of the removing and staying of the cloudie and fierie piller: 1. It is not directly expressed, that the fierie piller removed more than once in the night, and that was when the Egyptians pursued after them: Perer. because the night was the fittest time for rest, and it seemeth that the campe journeying all the day, did ordinarily take their rest in the night: the speciall use then of the fierie piller, was to give them light in the night, that they might bee defended from the inconveniences, which the darknesse of the night might have brought upon them: it might also serve to direct them to travell in the night, if they had occasion, as when they went through the red Sea.

2. Neither is it to be supposed, that when the cloud removed, the campe followed and rested not till they came to a place to pitch their tents in: for whereas they sometime went forward a whole day together, they could not hold out without some repast, which could not bee done without stay: for neither could they have time to dresse their owne meat, which they did sometime seeth, sometime bake (for beside Manna, it is certaine they did eat of other meats, as of the flesh of their sheep… and cattell, for part of their sacrifices their Priests did eat, and the Offerer had part: and to what end else served the heards and flockes of cattell than part for sacrifice, but more for food?) likewise their Manna asked time to grind, and bake it, and prepare it as they thought good, Exod. 16.23. Beside, their cattell must have time p. 159sometime to feed; all this could not be done without some stay: therefore at the least once in the day, if not twice, it is like that the cloud staied, that the people might refresh themselves, and so goe forward againe.

3. Therefore the cloud made three kind of staies, one was but for a short time, while the campe might refresh themselves: the other was longer, when they staied all night in a place, but pitched no tents: as they went three dayes journey from the red Sea, till they came to Marah; they pitched no tents, neither had any mansion place, till they came to Marah: Exod. 15.22. and Numb. 33.7. yet they had their time of rest during this three dayes journey: Perer. But when they removed from the wildernesse of Sinai they went three dayes together without any stay, the Arke still going before them to find out a resting place, Numb. 10.13. till they came to Kibroth Hatavah, which was their next mansion place, Numb. 33.16. The Lord still animating and strengthning his people to go forward: Iunius. The third manner of staying was when the cloud remained still upon the Tabernacle two or three dayes, and then they pitched their tents: and thus the cloud staied in 40. yeere not above 42. times, for so many mansion or camping places they had as they are set downe, Numb. 33.

4. Now how to know, when they were to pitch their tents: Pererius conjectureth at it, and giveth these three rules: First, if the cloud stayed about noone, then they knew, that it onelyonly rested, till they had refreshed themselves: but if it staied in the afternoone before night, that they journeyed no more that day, they tooke it that then they were to stay there some while, and so pitched their tents: But if it made no stay till the evening, they pitched no tents till the next morning, and then if the cloud went not forward, they then set up their tents. These are onelyonly Pererius conjectures, and uncertaine. And it otherwise may be gathered out of the Scripture, that they did not pitch their tents till the cloud had staied two dayes at the least, as we read, Numb. 9.20. When the cloud abode a few dayes in the Tabernacle, they pitched their tents at the commandement of God: and afterward vers. 22. If the cloud tarried two dayes, or a monethmonth or a yeere upon the Tabernacle, the children of Israel pitched their tents. It seemeth then by this, that this was a rule unto them, not to pitch their tents or settle their campe till after two dayes. Beside, they had Moses to give them direction also in this case, when to encampe themselves, who continually consulted with God.

5. Now the manner of their removing was this: when the cloud arose from the Tabernacle, the Priests and Levites tooke up the Arke and carried it, and when they went forward with the Arke, Moses used this prayer, Rise up O Lord and let thine enemies bee scattered, and let them that hate thee flee before thee: And when the Arke rested, hee said, Returne O Lord to the many thousands of Israel, Numb. 10.35. Hereunto the Prophet alludeth, when hee saith, The Lord shall arise and his enemies shall be scattered: Perer.

6. This cloud began not onelyonly now to appeare, when they were come to their third mansion place in Etham. as Hierome thinketh, but straightway upon their setting forth from Ramesis: though mention be made first of it here, that proveth it not now first to have appeared; as Moses is said first in this place to have taken Iosephs bones with him, which was done notwithstanding at his first comming out of Egypt: the Scripture observeth not alwayes the order of time in setting downe matters of historie, but the coherence of the argument. So neither did the cloud leave them at Aarons death, as is the opinion of the Hebrewes: for seven moneths after Aarons death (who died in the fift monethmonth immediatly before Moses death, when Iosuah was consecrated to succeed him) mention is made of the piller of the cloud, wherein the Lord appeared to Moses, Deut. 31.15. See more of this, quest. 22. before.

7. Gregorie maketh the appearing of the bright cloud by day a signe of Gods favour and merciemercy to his obedient people, and the appearing of the terrible fire by night, as a signe of his severitie and justice against the wicked and unbeleevers: Gregor. hom. 21. in Evangel. Ex Perer.

4. Places of Doctrine.

1. Doct. Of the lawfull use of ceremonies.

Vers. 9. THis shall be as a signe unto thee upon thine hand, &c. As this place sheweth that there were then in the Church, and so are still commendable ceremonies, which the Lord hath instituted to be …membrances of spirituall things, as these were of their deliverance out of Egypt: so their superstition is reproved that dwell in the externall ceremony, not looking unto the spirituall sense: Ferus; as the Pharisies did which did weare their phylacteries and fringes, yet forgot the law represented and signified by them.

2. Doct. Christ the Mediatour both of the old and new Testament.

Vers. 21. IEhovah went before them. He that is here called Iehovah, is chap. 14.19. called the Angell of God, which was none other but Jesus Christ: Iun. the Prince and Captaine of his Church, the Mediatour both of the old and new Testament, according as the Apostle saith, Heb. 13.9. Iesus Christ yesterday and to day, and the same also is for ever.

3. Doct. Christ sheweth us the way to the heavenly Canaan, as the piller did direct the Israelites toward their Canaan.

Vers. 22. THe Lord went before them by day in a piller of fire. This piller divers wayes represented Christ: 1. He is the piller and upholder of his Church. 2. He leadeth us the way unto eternall life, as he himselfe saith, I am the way, the truth and the life, Ioh. 14. 3. Aperit nobis viam maris rubei, id est, p. 160gratiam baptismi sanguine suo rubentes: He openeth to us the way of the red sea, that is, the grace of baptisme died red in his bloud: Rupertus. 4. Christ is both a fire and a cloud, that is, both God and man. 5. In noct… veteris testamenti paucis lucebat, &c. He did shine but to a few in the night of the old Testament: as this fierie cloud gave light by night: Ferus. 6. But the most lively signification is this: that Christ is that covering cloud under whose shadow wee are defended from the heate and stormes of temptation, as the Prophet sheweth, Isai. 4.6. Simler.

5. Places of Confutation.

1. Conf. Against the theatricall Pagean of the Masse.

Vers. 9. THey shall be a signe unto thee upon thine head. These externall signets upon the head, and frontlets betweene the eyes, instituted at the first to a good end, to put them in minde alwayes of the law of God, they afterward superstitiously abused, onelyonly glorying in the outward ostentation of them: so in Poperie, the right use of the Supper of the Lord, is turned into theatricum qu…ndam actum Missa, into a theatricall shew of the Masse: calling men à communione ad spectaculum, from the communion of the bodie and bloud of Christ to a gazing spectacle. Simlerus.

2. Conf. Against the adoration of reliques.

Vers. 19. MOses tooke the bones of Ioseph. This maketh nothing for the adoration of the reliques of Saints, which idolatrous use is still retained and practised in Poperie: for Iosephs bones were carried to be buried; they tooke up the bones of Saints and Martyrs, after they have beene buried: these were true bones; they shew counters and ducks bones and such like trash for the bones of the Saints, as hath beene found by search: these were the bones of Ioseph certainly knowne, they shew the bones and parts no man knoweth of whom: for they in divers places offer to the view of the people, divers bodies and heads, foure or five armes of one Saint: neither were these bones of Ioseph carried in the fight of all Israel, adored, as theirs superstitiously are. Simler.

3. Conf. Against the heresie of Servetus.

Vers. 21. THe Lord went before them by day in a piller of a cloud. Servetus held this execrable heresie, that this, increata nubes Christi fuit Deitas, that this uncreated cloud was the Deitie of Christ, which he calleth filium figurativum▪ the figurative Sonne: which detestable heresie is not worthy of any confutation, but with all indignation to be rejected and detested: for he maketh the Deitie of God corporall, contrary to the Scripture, which saith, God is a spirit: and maketh a visible substance to be without beginning, whereas all things visible are created, Coloss. 1.16. and directly this heresie impugneth that saying of the Prophet Esay, chap. 4.5. where he alludeth to this place, The Lord shall create upon every place of Mount Sion a cloud and smoke by day, &c. It was then a created, and not an uncreated cloud.

6. Morall observations.

1. Observ. As the Lord worketh for us redemption, so of us he requireth obedience.

Vers. 2. SAnctifie unto me all the first borne. As the Lord had for his part delivered and saved their first borne, so he requireth of them their first borne. As God hath dealt mercifully and graciously with us, so he expecteth somewhat againe of us, namely our obedience: we must not looke unto that onelyonly which God hath done unto us, but consider also what is to bee done by vsus. As our Saviour saith to his Apostles, As my father sent me, so send I you. As Christ was sent for our redemption, so we must also bee employed in Gods service, to testifie our thankfull obedience. So our Saviour bidding his Apostles to preach the Gospell, addeth, teaching them to observe all things, which I have commanded you. As the glad tidings of salvation is published unto men, so of them is required againe obedience: Ferus: not as an helpe unto their salvation, which is perfited without our service, but as a true and lively testimonie of our faith whereby we apprehend salvation.

2. Observ. How we must offer our first borne unto God.

AGaine, as they were commanded to consecrate unto God their first borne: so we must offer our first and best things unto God: the Lord will have the prioritie of our service: Simlerus. As our Saviour biddeth us first to seeke the Kingdome of God and the righteousnesse thereof, Matth. 6. our first studies, our first times must be consecrated unto our God: as the Apostle exhorteth to give up our bodies a living sacrifice, holy and acceptable unto God, Rom. 12.1.

3. Observ. God tempteth his children according to their strength.

Vers. 17. LEst the people repent when they see warre. God hath respect unto his chidrens infirmitie, and suffereth them not to be tempted above their power: Piscator. But Gregorie doth notably amplifie this point: Tres modi sunt hominum ad Deum conversorum, inchoatio, medium, perfectio: inchoatione inveniunt blandimenta dulcedinis, in medio tempore certamina tentationis, ad extremum perfectionem plenitudinis, &c. There are three degrees of men that are converted unto God, the beginning, the middest, and the perfection: in the beginning they finde pleasant allurements, in the middle hard tentations, in the end a full p. 161perfection. Like as first a man entertaineth his spouse with sweet perswasions, afterward being married to her, hee trieth her with sharpe reprehensions, being thus tried he soundly enjoyeth her: So this people being brought out of Egypt, primò accepit blandimenta signorum, first receiveth alluring signes, afterward, probationibus exercetur in …remo, they are exercised by tentations in the wildernesse; and lastly in the land of promise, virtutis plenitudine confirmatur, they are fully confirmed. Sic Gregor. lib. 14. moral. cap. 13.

4. Observ. The will of the dead must faithfully be performed.

Vers. 19. FOr he had made the children of Israel sweare. Moses most faithfully causeth the last will and Testament of Ioseph to be fulfilled, whereby we are taught, that the last minde and will of the dead in honest and lawfull things ought by no meanes to be violated: Osiander: as the Apostle saith, the Testament is confirmed when men be dead, Heb. 9.17. God will surely revenge their quarrell, whose soules he hath received to his protection, whose godly bequests are reversed, and their last minde not fulfilled. Such as are unfaithfull to the dead, will be much more to the living. And as God professeth himselfe the speciall protector of the fatherlesse and widow, so he will maintaine the cause of the dead, that are fatherlesse to the world, and their soules as it were widowes for a time absent from their bodies.

5. Observ. We must alwayes bee watchfull.

Vers. 22. THat they might goe both by day and night. The people were to take their journey whether by day or night, when the cloud was lift up from the Tabernacle▪ they were therefore diligently to take heed both by day and night, that they might be readie, when the Lord gave them a signe to goe forward, wherefore they are said to keepe the Lords watch, Numb. 9.19. So our Saviour biddeth us also to watch, and alwayes to bee in a readinesse, because we know not when the master of the house will come, at even or at midnight, at the cocke crowing, or in the dawning, Mark. 13.35. Pellican.