Commentary on Genesis and Exodus, Book 2 · Chapter 18

Commentary on Genesis and Exodus · Book 2 · Chapter 18

p. 220CHAP. XVIII.

1. The method and Argument.

THe summe of this Chapter is to shew the politike order of government instituted in Israel. 1. By whom it was brought in. 2. By what occasion. 3. And the manner thereof.

First, as touching the Author and adviser, it was Iethro, Moses father in law: of whom three things are declared. 1. His comming unto Moses, both upon what occasion, vers. 1. whom he bringeth with him, Moses wife and his two sons, who are described by their names, vers. 3.4. whether he commeth, vers. 5. 2. His manner of entertainment, when shee was come, where these things are expressed: 1. His message to Moses. 2. Moses greeting, vers. 7. and narration of such things, as the Lord had done for them, vers. 8. 3. Iethro his congratulation, vers. 9.10. and confession of God, vers. 11. 4. His solemne admittance and joyning to the people of God, vers. 12.

Secondly, the occasion followeth: wherein is shewed the fact, vers. 13. and thereupon the conference betweene Iethro and Moses, consisting of his demand, vers. 14. and Moses answer, vers. 15.16.

Thirdly, in the manner and matter of this forme of government: 1. There is Iethro his reprehension of Moses order, with his reasons, vers. 17.18. 2. His advice and counsell is propounded, what course should be taken in the greater and weightier causes, which hee would have reserved to Moses owne hearing, vers. 19.20. what provision should bee made in chusing officers, and governours for the rest, vers. 21.22. with the reasons of his counsell, vers. 23. 3. Then followeth the putting in practice of this counsell, first by Moses, vers. 24.25. in chusing of such officers, as Iethro prescribed: then by the officers and Judges themselves, vers. 26. And so Iethro is dismissed, vers. 27.

p. 2212. The divers readings.

Vers. 1. The Prince of Midian. I. C. rather than, Priest. I.C.B. G. cum cater. cohen doth not onelyonly signifie a Priest, but Prince… as Davids sonnes are called cohanim, not Priests, but chiefe rulers: for they being of the tribe of Iudah, could not be Priests. Tostatus, Oleaster.

Vers. 1. The father in law. I. V. cum caeter. cognatur the kinsman. I. V. cum caeter. I.B.G. cum caeter. I.L. but chothen signifieth rather a father in law: as it is taken, Exod 3.1.

Vers. 2. Then Iethro Moses father in law tooke. I.B.G. cum caeter. then he tooke. L. here the former part of the clause is clipped off.

Vers. 11. For in that thing, wherein they were proud, he is above them, that is, superiour unto them. Iun. Better than, because they dealt proudly against them. L.S.P. for here these words, in the thing which; are omitted, or, wherein he dealt proudly against them, did they perish. V. or were destroyed themselves B. or were recompensed. G. All these words are added by way of explanation. But after the first reading▪ ghalehem, is better translated, above them, than, against them: and it is referred rather to the Lord, than to the Egyptians, and so the sense is full, without any addition.

Vers. 23. If thou doe this thing, and God commande thee, both thou shalt be able to endure. I.G.B.G.I.B.A.P. better than, in these things, which God commandeth thee, thou mayst stand. V. Here these things, is added; or, if thou doe this thing, thou shalt fulfill the commandement of God. L. fulfill, is added; or, God shall strengthen thee. S. But the word tsavah, signifieth to command. See the meaning of these words afterward, quest. 23.

3. The Explanation of doubtfull and difficult questions.

QUEST. I. Whether Iethro and Rohuel, or R…ghuel were the same man.

Vers. 1. WHen Iethro the Priest, or Prince of Midian. 1. Some thinke, that Reguel mentioned, Exod. 2. Iethro here named, and chap. 3.1. and Hobab, Numb. 10. were all one. Sic Lyran. Tostat. Pelarg. So also the Latine translator readeth, Exod. 2. for Reguel, Iethro: Lyranus from the Hebrewes giveth this reason, from the notation of the name Iethro, 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 hee loved the law of God, and was converted to Judaisme. But that Hobab, Iethro and Reguel, are not the same, is evident,L…ran. in 2. Exod. Numb. 10.29. where Hobab is said to be the sonne of Reguel. 2. Oleaster thinketh Iethro and Reguel to be the same, (so also Iosephus) and that Hobab, or Chobab, was the sonne of Iethro and Reguel, and brother to Zipporah: And his reason, that Iethro and Reguel are all one, is, because the same title is given to them both: Iethro 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 sonne, is, because the sonnes succeeded the fathers in the principalitie and Priesthood, among the Gentiles, as they did among the Jewes. Lipoman. in 2. Exod. Which thing was usuall in the primitive Church, as Polycrates Bishop of Ephesus, writing to Victor Bishop of Rome, there sheweth, that seven of his ancestors had beene Bishops in that place before him, and he was the eighth, Euseb. lib. 5. cap. 22. Pellican. 2. Hobab could not be brother unto Zipporah, for Numb. 10.29. hee is called chothen, the father in law of Moses: which word, though Oleaster contend to signifie a kinsman: yet seeing Iethro 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 Iethro and Hobab were all one, and Reguel was father unto Iethro, and grandfather to Zipporah Moses wife. Iun. Pellican. as is before shewed, cap. 2. quaest. 26. 4. Some thinke, that Iethro was a common name, both to the father, which was Reghuel, and to the sonne, which was Hobab. Galas. Exod. 3.1. But that is not like, for Iethro onelyonly 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 Hebrewes 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 Iethro were Prince or Priest, or rather both, see before, cap. 2. quaest. 27. It was an ancient custome, 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 Melchisedeck, and Iethro here. Lippoman. 6. Likewise, whether Iethro 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 Melchisedeck did: Nec tamen interim abstineb…nt ab idolatria, But yet they abstained not from idolatrie. But as Calvin saith, there is difference betweene Idolatrie, Et impurum Dei cultum & degenerem in unae parte, And the impure worship of God, degenerating in some one part. The religion then, which Iethro professed, was principally the worship of the true God, yet intermingled with some superstitions of the idolatrous heathen: though hee was not a professed Idolater.

p. 222QUEST. II. How Iethro heard what the Lord had done for Moses and Israel.

WHen he heard all that God had done. 1. Some thinke, that Moses sent his wife out of the desert, unto her father in law, and that by this meanes, Iethro had intelligence of Moses affaires. Calvin. But this to be unlikely, shall be shewed afterward: seeing it is very probable, that Moses had sent backe his wife from the place, where the child was circumcised by the way, Exod. 4. 2. Some thinke, that Moses had sent some message unto Iethro, 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 farre from Midian, would have sent to his father in law, to his wife and children, which were deare unto him, if Iethro had not prevented him. 3. Therefore the common fame and rumor, which was spread among the nations, moved Iethro 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 beene before time accustomed to keepe his fathers sheepe. Tostat. From whence the report and rumour of the Israelites, and their acts, as the late victorie obtained against Amalek, might easily be brought.

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

Vers. 2. THen Iethro tooke Zipporah, &c. The causes which moved Iethro to take this journey, were these: 1. That he might congratulate and rejoyce for those great mercies and benefits, which the Lord had vouchsafed unto Moses and all Israel. Simler. Which his joy is expressed afterward, vers. 9. Some of those benefits concerned Moses, and the people in generall, as the deliverance out of Egypt, their passing thorow the red Sea, the giving of Manna: but some specially belonged unto Moses: as that the Lord had made him the Captaine and guide of his people, and had given him power to worke 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. Iethro therefore came, to shew and expresse his joy in both these respects. 2. Beside, another end of his comming was, to bring unto Moses his wife and children. Simler. For he was not now farre off from the host of Israel, the Citie of Midian being held to be but 16. miles distant from Rephidim, where they had pitched last. Pelarg. 3. Further, though Iethro doubted not of the truth of those things, which he had heard, yet he is desirous to come to be an eye witnesse, and present beholder of those great works, which the Lord had done for them, as of the cloudie and fierie piller, of the Manna, that fell dayly, and the water that issued out of the rocke. Simler. 4. Yea he came to glorifie God, to whom he offered sacrifice, vers. 12. Pellican. and to joyne himselfe to the people of God: wherein appeared Gods providence, both toward Moses and Iethro: that as he was a comfort and reliefe to Mose… in his exile, for outward things; so Moses should be a meanes for his spirituall 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 Iethro with his daughter. Ex Lippoman. But the pronoune 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 selfe, as she doth, Moses being so neere, then send unto him. 2. It is better therefore referred to Moses sending away of Zipporah, to her fathers house: which some thinke Moses did, after he was come into the desert, to see her father, and rejoyce with him: for (say they) it is not like but that Moses had his wife and children with him into Egypt, that they might bee partakers of that great deliverance, which the Lord was to worke for them. Calvin. But the manner of the description of this storie, how Iethro, when he had heard. &c. tooke Zipporah, and her two sonnes, sheweth, that Iethro was moved to take this journey, by the fame, which hee heard, and not by any report or information by Zipporah, which should be sent unto him. And though they went not downe 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 sonnes, were by circumcision graft into the people of God. Simler. 3. Therefore the most probable opinion is, that Moses had sent Zipporah with her sonnes, backe unto her father, at such time as the child was circumcised by the way in the Inne. Some thinke that she fell into a disease, by seeing that bloudie spectacle of the circumcision of her sonne, and so could goe 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 goe thorow such difficulties in Egypt: Abraham and Iacob went downe into Egypt, because they were strong: Non potuit descendere in Aegyptum & subire agones Aegyptiorum, nisi athleta probabilu, None could goe downe into Egypt, and undergoe the agonies of the Egyptians, but a strong champion. Glass. ordinar. Ex Origen. But the truth is, that Zipporah her selfe, was offended with the circumcision of her child, and so willing to returne, and that Moses also gave his consent therewithall: Dicendum, quòd … de voluntate Moses, &c. Wee must say it was with the will of Moses, for hee perceived that his wife and children would bee but a burden unto him, in that businesse, which hee went about. Lyran. Iun. Galas. Pellican. Tostat.

p. 223QUEST. V. Of Moses two sonnes.

Vers. 3. ANd her two sonnes, &c. 1. We see that the Israelites did not abhorre or decline the mariage of strange women, so that they were instructed in the faith, and vertuously given: as Ioseph married Potiphars daughter, Booz, Ruth and here Moses Zipporah. 2. Mention is made onelyonly of his sonnes: the holy Fathers and Patriarks are found to have had more sonnes, than daughters; or it is, because they use not to be counted in the catalogue and genealogie. 3. Moses in giving names to his sonnes, which did put him in minde of Gods 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 thankfull remembrance of the benefits, which we receive. Lippo…. Pellican.

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

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

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

Vers. 5. ANd Iethro Moses father in law came, &c. 1. Some thinke, that Iethro came unto Moses, in the end of the first yeare 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 historie is transposed. Tostat. Cajetan. Simlerus also holdeth, that he came about the fourteenth monethmonth after their comming out of Egypt. The arguments brought to confirme this opinion are these.

1. Because it is like that before Iethro set forth, hee heard certainly where the Israelites encamped, namely by mount Sinai: for hee would not take an uncertaine journey, to wander up and downe in the wildernesse: now he could not come to mount Sinai, within lesse than two or three dayes journey, from that part of Midian, where Iethro remained: for when Moses went from Iethro with his wife and children, he lodged by the way, where that heavy chaunce befell touching the circumcision of his child, and after that hee 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 dayes journey from Iethros place: Then could not Iethro come before the law was given, for the third day after they pitched in the wildernesse of Sinai the law was given, chap. 19.11. And if it were graunted, that Iethro came to mount Sinai, before the Israelites encamped there: yet this here described could not be done before the law was given: for this storie of Iethros entertainment one day, of viewing and seeing Moses order in judging the people, which was upon the next, and of chusing and appointing of officers and Judges, upon the third, all which required three dayes, could not be done in the three first dayes, after their encamping by mount Sinai: for the first day God spake unto Moses, to sanctifie the people the next, which was no fit time to heare suites and controversies, and the third day when the Lord gave the law, they could not intend to chuse officers. So Tostat.

Contra. All this long discourse may bee answered in one word, that herein is their errour: 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 generall name of all that hillie tract or circuite, 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, Iosephus therefore is deceived, that thinketh that Iethro came in the third monethmonth to mount Sinai; for by this meanes should all this businesse fall into that very time, when the people were preparing themselves to receive the law.

2. Neither is it like, that Iethro came immediately after the giving of the law, for Moses stayed 40. dayes with God in the mount, and then comming downe, he judged the people for their Idolatrie; which was no time to give entertainment to Iethro, all the host being in heavinesse: and after that, Moses stayed 40. dayes more: so that it was toward the end of the first yeare, or the beginning of the second, when Iethro came. This is Tostatus second reason.

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

3. Againe, seeing Iethro returned into his Countrie in the second yeare, the second monethmonth, when they were about to remove their campe from mount Sinai, Numb. 10.30. it is not like that hee would stay a whole yeare with Moses, out of his owne Countrie. Tostat.

Contra. That storie concerning Hobabs departure, who also is Iethro, is transposed: and that communication, which Moses there hath with his father in law, was had before that time; which storie is here alleaged, because it was there more fully to bee handled. Iun. Seeing therefore, that one of the stories must p. 224of necessitie 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 referre that storie, Numb. 10. to this place, than to joyne this unto that: for immediately after that storie 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 Captaines over thousands, hundreds and fiftie, 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 helpe to beare the burden with him, would not so soone have complained, till he had had full triall and ex…ience of that forme of government, that he was not able to beare the people alone, as he doth complaine, Numb. 11.14.

4. Further it is objected, that at Iethro his comming hee gave that advice, for the appointing of under officers and Judges; but this was done in the second yeare, what time they were to remove from mount Sinai, as Moses himselfe sheweth, 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 beare you my selfe alone: but these words, The same time, must not be restrained to the time of the Lords 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 Iethro came unto Moses, while they encamped about Choreb, before they removed to the wildernesse of Sinai, and there received the law, in that order, as it is here set downe by Moses.

1. Because no anticipation of time, or transposing of the storie, is to be admitted in Scripture, where no necessity of the sense enforceth it, now here is no such necessity to urge us to thinke this storie 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 shewed in the particular answer to the severall objections.

2. The nearenesse of that place doth perswade as much: that seeing Midian was not far off from Choreb, where Moses had used to keepe his father in lawes sheepe, it is like that Iethro invited by the nearenesse and opportunity of the place, tooke 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 tooke easie journeyes, or the day might bee farre spent, when he tooke 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 neare unto Midian, so long together, well nie a yeare: that Iethro would deferre 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 sheweth, that the report of those things, which the Lord had done for Moses and Israel, brought him thither: it seemeth then, that as soone as he had heard of the same of the late victory of the Amalekites, Iethro dispatched presently to goe unto Moses: Iosephus.

QUEST. VIII. Wherefore Iethro sent before to Moses.

Vers. 6. ANd he said to Moses. 1. Iethro said thus by some messengers, which he sent before to Moses, which both shewes his humanity, he would not presse 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 honour. Lyran. Tostat. It is like also, that Iethro 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 Iethro did this in humility, not presuming to joyne himselfe 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 joyned with humanity, appeareth in going forth to meet his father in law: whom hee 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 honourable person. Tostat. 2. Then Moses sheweth his love in kissing him, which was used then, and is yet in some Countries, as a signe and testimonie of love. Marbach. 3. Then his courtesie 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 affaires, than abroad. Lyran. 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 Arke afterwards was put: for it was not lawfull 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 Iethro.

Vers. 8. THen Moses told his father in law, &c. 1. Three things Moses declareth to his father in law: First the plagues and judgements, which fell upon Pharaoh and the Egyptians, for Israels sake, that is, to the intent that they should let the people of God goe. Secondly, the travell and labours which they indured, by famine, thirst and warre. 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 satisfie his desire: p. 225for he was desirous to heare more certainly of all these things. Simler. Likewise, he doth it that Iethro might rejoyce 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 spirituall food to his father in law. Ferus.

QUEST. XI. Of Iethro his joy and rejoycing.

Vers. 9. ANd Iethro rejoyced. 1. Iethro dealeth far otherwise than Amalek: for they envied the prosperity of Israel, and sought to doe them hurt: But Iethro rejoyced, and was glad: therefore afterward Saul was sent to take revenge of Amalek, but he spared the Kenites, which were the posteritie of Iethro, because they shewed mercy to the Israelites, 1 Sam. 15.6. Borrh. 2. Iethro expresseth his joy in three degrees: first hee rejoyceth inwardly in heart, then hee testifieth and confesseth the same with his mouth, vers. 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 onelyonly with his mouth, but in d…d. Lyran. 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 doe use to double and treble their words. Tostat. Or the first delivering may signifie their saving from the sword of the Egyptians, which pursued them, the other from their thraldome and servitude. Cajetan.

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

Vers. 11. NOw I know that Iehovah is greater than all gods. 1. Neither was Iethro before this, altogether ignorant of the true God, or was before a worshipper of Idols: as Tostat. For Moses would not have married a meere Idolaters daughter: and where he saith, Now I know, that sheweth not, that he knew not God before, as Tostatus concludeth, but it is meant of his experimentall knowledge, that he was now by these wonderfull works, and judgements of God, more confirmed in his faith. Calvin. 2. Neither yet was Iethro a perfect worshipper of God, and so circumcised, as the people of Israel were: for if he had beene circumcised, hee had beene bound to keepe 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 returne to his people, as he doth, Numb. 10. Tostat. quast. 4. 3. Therefore, though before this Iethro had the true knowledge of God, which was a long time preserved in Abrahams line, among those which were not of Israel, as appeareth in Iob, and his friends; yet, Non tam pure & sinceriter, & clare cognoscebant Deum, ut Israelite, &c. Yet they knew not God so purely and sincerely, and clearely, as the Israelites. Lippoman. And this speech in preferring Jehovah before other gods, may proceed from his errour, who had an opinion before of the multiplicitie 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. vers.

Vers. 11. IN that thing, wherein they dealt proudly, hee is above them. 1. The Latine 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 generall, of the destruction of the Egyptians, because they were proud and insolent against the people of God. Tostat. 2. Others supplie this word, indicavit, hee hath judged them, Simler. or perierunt, they have perished, in that thing, wherein they were insolent against them: which some referre to their destruction in the red sea, that as they had drowned the Hebrewes 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 generall, rather the equitie of Gods judgements 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 bee referred to the Israelites, but to the Egyptians: that God was superiour 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 spoile, my lust shall be satisfied upon them, chap. 15.9.

QUEST. XIV. Whether Iethro offered himselfe burnt offerings.

Vers. 12. THen Iethro tooke burnt offerings, &c. 1. Tostatus hereupon gathereth, because Iethro observeth the difference of sacrifices instituted in the law, betweene 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 Abrahams line, where some seeds of Abrahams 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 Iethro a strange Priest was permitted to sacrifice: & therefore it is like that as yet the Priesthood was not instituted. Simler. Cajetan. 3. Some thinke that Iethro onelyonly tooke part of the sacrifices which were offered, and sacrificed not. Lippoman. But the phrase, He tooke them unto God, sheweth, that he tooke 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 p. 226have beene 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 perfectlie 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 Iethro might see the bread, which God gave them from heaven: or such bread as hee 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 shewed before, quast. 7. nor Aarons 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 ghest. 3. Others doe expound, before God, In gloriam & honorem Dei, to the honour and glory of God. Simler. Calvin. So also Origen, Omnia, qu… Sancti faciunt, in conspectu Dei faciunt, All that the Saints doe, they doe in the sight of God: as the Apostle saith, Whether you eat or drinke, &c. doe all to the glory of God. 4. But somewhat more is insinuated here: that as after the Tabernacle was built, before the Arke, was said to be in the presence of God, so now, because they were assembled in Moses Tabernacle, where the cloudy piller rested, they are said to eat before the Lord, who manifested himselfe in that piller. Tostat. quaest. 4. in cap. 18.

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

Vers. 15. THe people come unto me to seeke God, &c. and I declare the ordinances of God and his lawes. 1. Some expound it, that they enquired 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 forbeare in small matters.August. quast. 67. in Exod. Tostat. So also Augustine, Nunquid per singula credendum est eum consulere solere Deum: It is to be thought, that for every thing he used to consult with God? 2. Some interprete, because the sentence of Moses, being their lawfull 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 lawes of God, seeing there were none as yet written, maketh this answer, Nisi praesidentem menti suae Dominum consuleret, &c. Vnlesse 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 lawes. 3. But this phrase to seeke God, insinuateth a further matter: that when they had any weightie businesse, which either concerned God, or the state of the common-wealth, then they went to seeke 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 weightie affaires, they consulted with God by Moses, as Iethro saith afterward, vers. 19. Be thou unto the people to Godward, and report their causes unto God: but the smaller matters Moses judgeth himselfe, which were afterward by the advice of Iethro transmitted over to the inferiour officers.

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

Vers. 19. HEare now my voyce. Augustine here moveth a question, why the Lord would have his servant Moses, Quast. 68. in Exod.to whom he so often spake, to take this direction from a stranger: to the which he maketh this answere: that God hereby would teach us: 1. Per quemlibet hominem detur consilium veritatis, non debere contemni: That by whomsoever any true counsell is given, it should not bee contemned. 2. Againe, God would hauehave Moses thus admonished, Ne eum tentet superbia, &c. lest that sitting in that high seate of judgement, Moses might have beene somewhat lifted up: and therefore this was done to humble him. 3. Rupertus goeth yet further, and sheweth, that this fact of Iethro was answerable to that saying in the Gospell,Lib. 3. in Exod. cap. 22.Exod 22 That the children of this world are wiser in their generation, than the children of light. So Iethro for civill government, and worldly affaires, 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 politike administration, than he himselfe could thinke of.

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

BE thou for the people to Godward. 1. Some thinke that here is a distinction made by Iethro of the spirituall, and temporall power: the first he would have still reside and rest in Moses, as best exercised in spirituall things, the other to bee passed over to others. Ferus. But the chiefe temporall power remained in Moses still, after the choice made of the inferiour officers, hee was the chiefe Prince and Magistrate notwithstanding: nay rather hee resigned afterward his ordinarie spirituall power unto Aaron: retaining the temporall still. 2. Others thinke, 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 judgement in particular cases, according to those lawes, 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 spirituall and temporall, nor yet of divers parts and functions of the same office, as in making, and executing of lawes: but the difference was of causes small and great: the one to bee reserved to Moses hearing, the other to be committed to the officers to be chosen: And so afterward they came to Moses, when p. 227any difficult and hard matter fell out: as when one blasphemed God in the host, Levit. 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 weightie matters, two things were required of Moses, first that hee should consult with God, and then declare unto the people the will of God, and shew them the ordinances and lawes of God, vers. 20. the ordinances or as the Latine Interpreter readeth, ceremonies, did onelyonly appertaine unto God: the lawes were of two sorts, either such as concerned both God, and man, as the morall commandements, the first table whereof, commandeth our dutie toward God; the second, our dutie to our neighbour: or such, which onelyonly concerned the affaires 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 hee required concernnig his service: and to shew them the way, which they should walke, Quantum ad credenda, What they were to beleeve: and the worke which they should doe, Quantum ad agenda, that is, what things they were to doe. Ferus.

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

Vers. 21. PRovide men of courage. The first propertie required in a Magistrate, is, that he be valiant, chaijl, which signifieth not onelyonly valour or strength of the bodie, but the industry of mind: as Pharaoh would have Ioseph set over his cattell, such of his brethren as were valiant, that is, industrious and well practised and experienced among cattell.

In this first qualitie or vertue then, these things are required. 1. That they must be industrious, able to dispatch and expedite causes. Simler. Valentes ingenio, men of good dexteritie and wit. Cajetan. There must be verus intellectus, a good conceit and understanding. Tostat. 2. Constancie and strength is required: Ne metu potentiorum deserat causam justam, That he doe not leave a good cause for feare of mightie men. Simler. As Ecclesiasticus saith, Noli fieri Iudex, &c. Seeke not to be made a Iudge, Ecclesiastic. cap. 7.6.lest thou bee not able to take away iniquitie, and lest thou fearing the person of the mightie, shouldest commit an offence against thine uprightnesse. 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 poore, though upright, they are sooner contemned: so Deut. 1.15. they must be jedughim, knowne and famous men: if other vertues doe concurre withall. Tostat. Among the Lacedemonians, one Demosthenes, an obscure and base fellow, gave wise and prudent counsell, which the Ephori, which were the counsellers of state, willed to be propounded by another man of fame and estimation, lest it might have beene contemned, because of the first author. Simler.

2. They must bee men fearing God. For the feare of God is the foundation of all vertues: and where that is not, Non sunt ver… virtutes, sed umbrae, They are not true vertues, but shadowes of vertues. Simler. And if men of might should not feare God, Cum ex potentia sua homines non timeant, &c. When in regard of their great power, they feare not men, they will be readie to commit many wrongs. Tostat. qu…st. 6. Oportet jus dicentem aliis, rationem habere superioris Iudicis, &c. It behoveth him, that judgeth others, to have respect unto his superiour Iudge, to whom he must give account of all his acts. Cajetan. Deum spectent, cujus vicem obtineant: Let them looke unto God, in whose stead they are. Borrh. They must execute his will, whose place and person they sustaine: for where no feare of God is, there justice is soone 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 practicall truth, in following a right judgement. Tostat. There is veritas vitae, truth of life, when a mans 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 errour, and right from wrong: Lyran. This love of the truth containeth these two things, both that in others he should give way to the truth, that he should seeke out the truth by witnesses, writings, evidences: and in himselfe having found out the truth, give judgement accordingly. Simler. Vt sit vera tum dicendo tum faciendo: to be true in word and in deed, both to speake the truth and practise it. Cajetan. Veritas non tantum fraudibus & crassis mendaciis, sed ambitioni, &c. The truth is not opposed onelyonly to fraud and grosse lies, but to ambition, flattery and such like, and what other cunning soever may be used to corrupt judgement. Calvin. Stabiles sint in sententiis, non mutabiles, They must be stable in their sentences, not changeable. Oleaster.

4. They must hate covetousnesse. 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 covetousnesse, that he abhorre and hate it: Cajetan. Some thinke, 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 eies of the wise, and pervert the words of the just.

Beside these properties here required, there bee other also elsewhere set downe,Deut. 26.19. Other properties requisite in Magistrates.Deut 26:19 as Deut. 1.13. they must be men of wisdome and understanding. The first of these belongeth to the speculative and intellectuall part: he must be wise, both in the knowledge of God, for true religion maketh wise: and in humane affaires, there is a particular wisdome, as of every artificer in his trade; but this must be a generall wisdome, how to rule and governe all sorts of men.

The other, which is called binah, understanding, belongeth rather to practise, than speculation: for hee that hath knowledge onelyonly in generall, and knoweth not how wisely to applie it to every particular occasion, is not fit to be a ruler or governour. Ioseph was wise in the unfolding and interpreting of Pharaohs p. 228dreame, hee 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 knowne: as no man will commit his money to an unknowne Banker, nor his bodie to an unexperienced Physitian: so neither should men of unknowne 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 onelyonly in yeares, but in manners: for age bringeth experience, and experience maketh wise. Yet young men, which are endued with the wisdome of the ancient, are not to be rejected from government: as David and Iosias were but young, when they came to the Kingdome. Simler.

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

Vers. 21. RVlers over thousands, &c. 1. Some of the Hebrewes thinke, that this distribution was onelyonly 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 beene dispatched, so many being brought to one Judge. 2. Others thinke that this division was of the Judges themselves, that one session was of ten, another court above that, of 100. and a superiour 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 setling 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. vers. 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 usuall and received opinion is, that this distribution of Officers was made according to the computation of those in the campe, which were fit for warre, who from 20. yeare to 60. were numbred to 600000. and above, Numb. 1. Lyran. 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. yeare, and above 60. which were not meet for warre, 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 thinke that this division was not in respect onelyonly of the limits of the Judges, but to reduce the people into order, and to distribute them into their severall 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 onelyonly intended the peace and quietnesse of the people, and Moses …ase, that they might without any great travell, 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 shewed. 5. Wherefore, this account of thousands, hundreds, &c. might be made three wayes: either reckoning those onelyonly, which were fit for warre, which kind of account is before removed: or by every single person, and poll, as they counted for the eating of the paschall Lambe, chap. 12. and for the gathering of Manna, chap. 16. But neither was this account here followed, for then women and children should bee 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 bee 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 bee set. Tostat. So by this meanes 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 fiftie, had under him five, which were set over ten. Ferus. Iosephus 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 uncertaine. Lyranus thinketh there were six hundred Tribunes or millenarie officers, and six thousand Centurians, and three score thousand set over tennes: which number is rightly taken according to the summe of six hundred thousand. But it is shewed before, that in that number, containing the summe onelyonly of those which were fit for warre, divers are not comprehended, over whom the Judges were set, for compounding of their controversies: and therefore by that proportion the summe and number of the Judges cannot be taken. And so it cannot certainly be defined, the number of the families being not knowne, 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, untill 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 fiftie yeares from the service of the Tabernacle: As also their diligence and attendance upon their office is noted: that dayly and continually, unlesse upon solemne and festivall dayes, they attended the causes of the people. 3. It is also evident, that this Magistracie did not descend by succession from the father to the sonne, but was conferred by election: for whereas it is required, that they should be good men fearing God, and endued with other vertues; this could not be perpetually observed, if the sonnes had succeeded their fathers, for a good father may sometime have a bad sonne, as Hezekiah had Manasseh: and an evill father may have a good sonne, as A… mo… begat Iosias. Ex Tostat.

p. 229QUEST. XXII. The difference betweene 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 chiefe Magistrate: as in all Common-wealths appeale is made unto the Prince. Simler. 2. The greater matters were of two sorts, either such as were of a divers kinde, 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 kinde, wherein the other used to deale: but difficult and hard matters, wherein they were to require Moses judgement, as they did about the punishment of the blasphemer, Levit. 24. and the violater of the Sabbath, Numb. 15. Tostat. 2. The smaller causes which were referred to the under Officers, were pecuniary and civill causes, the greater as capitall 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 bee revoked: therefore it is like that none was put to death without Moses consent and direction. 3. In giving this advice Iethro intendeth two things, both the case of Moses, in dividing the burthen with others, and the profit of the people, that should not be wearied by this meanes by long attendance. Tostat. qu. 8.

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

Vers. 23. IF thou doe this thing, (and God so command thee.) 1. The Latine Translator readeth thus: If thou doe this, implebis imperium Dei… thou shalt fulfill the commandement of God; whereof there may bee two senses given: first that Iethro doth insinuate that this device and councell is of God: the other, that by this meanes 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 originall, which hath, and God command thee, neither of these interpretations can stand. 2. Some make this the sense: if thou doe as I counsell thee; poteris a…dire pracepta Dei, thou shalt have time to heare what God commandeth thee, that is, to consult with God, which his leisure would not now permit him to doe: Oleast. Osiand. 3. But this clause seemeth to depend of the first word (…m, if) so that the meaning rather is this, if God doe approve this my councell: Iun. Wherein appeareth the piety of Iethro, that would not obtrude his councell upon Moses, no otherwise than it should have the divine approbation. Simler. Calvin.

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

ANd all this people shal… goe quietly to their place. 1. Some take this to be the meaning: that this order devised by Iethro, was but to serve during the time of their travell: 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 Iethro in these words sheweth the present benefit which should redound unto them, by this order, both Moses should be eased of much labour, and the people of their attendance. 2. In these words therefore, Iethro doth insinuate two things, both that the people should dispatch their businesse, whereas they were constrained before to goe home, their controversies undecided, because Moses was not at leasure to heare all, and so they should goe home quietly. Simler. And againe, they should not need to hang so long, and give such attendance, as they did. Iun. For Moses should bee 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, Monarchicall: for the supreme authority still remained in him: but in respect of these inferiour Magistrates, it was Aristocraticall: which forme of government is so called, because the best and most worthy are elected to rule and governe. 2. Moses is said to have chosen them, because he cōnfirmed the peoples choice, and admitted those, whom they presented: for so hee said unto the people: Bring you men of wisdome, &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 knowne 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 beare you my selfe alone: as though Moses himselfe first thought of this device, it must be understood, that after Iethro had given this councell unto Moses, then he propounded it unto the people. Genevens.

QUEST. XXVI. Whether these Officers were of equall 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 tennes; that they had their severall distinct regiments, so that they which were not under one Officer, as under the Ruler over ten, were not also under his superiour Officer, that was set over fifty: for then, if they had beene all of equall authority, this distinction needed not to have beene, that some were Rulers of thousands, some of hundreds, &c. But it had beene better for them, all to have beene of one sort, as all over hundreds, or tens: and againe, if these Officers had not beene subordinate one under another, that inconvenience p. 230should not have beene prevented, which Iethro intended, to deliver Moses of trouble: for by these meanes, if the people might not appeale from one Judge to a superiour; a multitude of causes still should have beene 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 controversie fell out among them, it might bee ordered by the superiour Judge: and if the people found themselves agreeved with their tithing men, and inferiour Officers, they might appeale for redresse to their superiour Judges. And so the appeale 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 appeale. Tostat. quaest. 11.

QUEST. XXVII. Of the difference betweene 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 councell and advice of Iethro, 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 onelyonly 70. Iethro gave the advice for the choice of the first; but the Lord himselfe of the other: Their office also and administration was divers; the seventy were the Councell of State, which consulted only of the publike affaires of the Kingdome: the other attended upon the private causes and suits of the people. This difference betweene the Senators, and Counsellers of State, and inferiour Judges was observed in all well ordered Common-wealths, among the Athenians, Lacedemonians, Romans, and is to be seene in our State. This was the foreign or Senate of the Jewes, 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 foure to make up 70. were supplied by Levites and Priests to direct the rest. This indifferent choice out of all the tribes, continued untill 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 Iudah, 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 honourable and grave Senate of the Elders, making havocke of them, and putting most of them to death. Iun. ex Ioseph. Analys. in Num. cap. 11.

QUEST. XXVIII. At what time Iethro tooke his leave of Moses.

Vers. 27. AFterward Moses let his father in law depart, &c. 1. Some thinke, that Iethro neither came unto Moses in this order, or at this time, as the story is set downe, that is, before the giving of the Law, but that hee came in the end of the first yeere, or in the beginning of the second, and stayed with him about two moneths, till the campe removed, which was the 20. day of the second monethmonth, 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 yeere, from the first day of the third monethmonth in the first yeere, chap. 19.1. to the 20. day of the second monethmonth in the second yeere, Numb. 10, 11. that either Iethro 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 workes, which God had done for Israel, and of that late victory against Amalek, brought Iethro thither, it is no doubt, but that as soone as this same came to his eares, that hee hastened his journey.

2. Some are of opinion, that Iethro Moses father in law went away at this time, but he left Hobab his sonne, 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 Iethro 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 bee 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 sonne, it is like, where hee is said to have had seven daughters, Exod. 2.16. mention would have beene made of his sonne: seeing the Scripture useth rather to note the genealogy of the males, than of the other sex.

3. Some other thinke, that Iethro came at this time in the first yeere, and stayed a whole yeere, that hee might be full instructed in the faith and religion of Gods people. Lyran. But it is not like, that he being so neere his countrey, not above a dayes journey or two, would so long be absent from thence: being so desirous to returne thither. Tostat.

4. Nor yet is it probable, that Iethro went away so soone, before the Law was given: for it is like, that before hee went, Moses put his councell in practice, which could not bee done in so short a time: Pellican. for the people were first to bee numbred before the Officers could bee set over thousands and hundreds, &c. Now there were but fifteene dayes from their first comming to the wildernesse of Sin, chap. 16.1. and their removing to the wildernesse 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.

p. 2315. Wherefore this may be safely held, that Iethro came at this time, while they camped in Rephidim: but neither went away so soone, staying but only a few dayes; nor yet remained so long, as a whole yeere: but seeing that Moses presently went up to the mount, and stayed twice forty dayes: it is like that Iethro waited his comming downe, and presently Moses set cunning men aworke to make the Tabernacle, at what time the people were numbred, Exod. 38.25. when they contributed silver, gold and brasse toward that holy worke. Then it being like that Iethro stayed to see his councell put in practice, which could not be done without the numbring of the people, and they were not numbred untill the Tabernacle began to be made, which might be some foure moneths after his comming: so long it is probable, that Iethro stayed; how long after it is uncertaine. That story then of Hoba…s departure, Numb. 10. is transposed; but it belongeth not all to this place, as Iunius thinketh, for the reasons before alleaged; yet it is evident that it fell not out in that very time and order there set downe: 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. Hee understandeth not that Iethro presently went away, but that he stayed not with the Israelites, and at length returned into his countrey.

4. Places of doctrine.

1. Doctr. No mans 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, tooke not a good course, neither for his owne case, nor the peoples good: which sheweth, that in the best mens actions, there are imperfections. And if all Moses acts were not perfect, what are ours? Simler. So the Apostle confesseth of himselfe, 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 actuall and present illumination.

FUrther, in that Iethro as a prudent man, seeth more for the politike government than Moses, who was a great Prophet: it sheweth, that the Prophets had not an habituall knowledge or propheticall instinct alwayes remaining with them; for then they should not be ignorant of any thing: but they prophesied, Ex actuali quadam illuminatione: By an actuall illumination for the time: which as soone as it ceaseth, Redeunt ad seipsos: They returne to themselves, and see no more than they did before; as here Moses, though a Prophet, because hee had no present revelation, seeth no more than another in this matter, nay, he seeth not so much as Iethro, who was no Prophet. Tostat. quaest. 8. So Ieremy, after hee had talked with the King, was advised by him what answer hee 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 Iethro, who was a stranger from Israel, Origen thus collecteth, Vnde & nos, si forte invenimus aliquid sapienter à Gentilibus dictum, &c. Whereupon wee also learne, that if wee finde any thing well spoken of the Gentiles, we must not presently reject it with the Author. Ex Lippoman. As those profitable inventions of the liberall 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 adorne 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 vertuous men to governe under them: and yet they must have their owne eares open also to the complaints of their subjects, as here Moses hath. By this councell of Iethro approved of God, and accepted by Moses, wee see it both lawfull, and necessary for Princes and chiefe Magistrates, to have their inferiour and helping Ministers of the Kingdome. Oleaster. And that we are bound to yeeld obedience both unto the King, As to the superiour, and unto governours, as those which are sent of him, for the punishment of evill doers, and for the praise of them that doe well 1. Pet. 2.13, 14.

5. Places of Confutation.

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

Vers. 2. THen Iethro tooke Zipporah Moses wife. Some hereupon give this note, Quòd Moses ex illo tempore, quo prophetare incepit, uxorem concubitu non cognovit: That Moses from that time, when he began to prophesie▪ did not know his wife carnally. Lippoman. ex Epiphan. And another saith, Moses non accedebat p. 232ad uxorem propter frequens colloquium Dei; That Moses came not to his wife, because he often talked with God. Tostat. quast. 2. in margine. Oleaster also doth collect thus, Quam onerosum sit murrimonium, h…c ostenditur, &c. Here it is shewed how burdensome marriage is, seeing Moses after he had sent his wife away, had no great care to fetch her againe.

Chrysost. serm. de Evang. nuptia facta sunt.Contra. 1. Against Epiphanius, may bee opposed the judgement of Chrysostome, 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, betweene 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 seene Elias a chariot man in the aire, and thou hast seene Moses making a way in the sea: did virginity hurt the one, or wife and children hinder the other? He addeth further, Vides, quòd & Petrus uxorem habuit, ne incuses nuptias: You see that Peter had a wife (because mention is made of his wives mother in the Gospell) then blame not marriage. By this testimony it plentifully appeareth, that Moses after hee was entred into his propheticall 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 owne words; for though his marginall note be generally and at large set downe, That Moses came not to his wife, that is, at all: yet it is qualified in his text: Rarissimè accedebat ad uxorem: Hee very seldome came to his wife: he did not utterly then forsake her company. And that instance which hee giveth of the exception, that Aaron and Miriam tooke 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 quarrell.

3. Oleaster may be answered out of his owne 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 backe his wife before, upon her discontent, and absenting himselfe from her for a while, sheweth, that it is the duty of all that are called, To remove from them in a lawfull sort those hinderers, preferring the Lords worke before their affection. B. Babington. As Moses did but for a time leave his wife, while he was imployed in that waighty embassage to Pharaoh in Egypt: which kinde of sequestration for a time, for holy workes, the Apostle alloweth, not a finall separation; but willeth that they come together againe:1. Cor. 7.5.1 Cor 7:5 Defraud not one another (saith the Apostle) except it be with consent for a time, that you may give your selves to fasting and prayer, and againe come together, that Satan tempt you not, for your incontinency. Likewise this example sheweth, That it is a grievous offence, for either wives or others, to be an hinderance to men in their duties enjoyned them by God. B. Babington.

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

Vers. 19. HEare now my voyce, and I will give thee councell, &c. By this example, Hierome confuteth that heresie 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 evill fruit, Quomodo Moses arbor bona peccaverit ad aquam contradictionis? How did Moses a good tree, sinne at the waters of strife? Super Math. cap. 7.Matt 7Aut qua consequentia Iethro socer Moses arbor mala. &c. dederit Mosi consilium borum? Or what consequence is there, that Iethro Moses father in law, being an evill tree, who beleeved not in the God of Israel, gave unto Moses good councell? Hieromes argument standeth thus: the nature of a thing cannot be changed; but a good man may be changed to evill, and an evill tree to be good; therefore it is not of their nature that they are evill, that is, as their nature was created of God: wherefore that a man is evill, 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 Cajetane that condemneth the regiment of women.

Vers. 21. PRovide men of courage, &c. Cajetane 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 speake according to the common course of nature, no vertue is said to be in women, septim. Ethicor. Contra. 1. This is but a bad consequent, Women are not to bee 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 governours, as Deborah, Iud. 5. and directers, as Huldah the Prophetesse under Iosias. 2. Neither doth it follow, Women are not fit to be chosen Judges and Officers of a Kingdome, therefore they may not be Queenes 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 vertue 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 vertue in the hearts of women, as well as of men: nay often the Lord chuseth the weake things of this world to confound the mighty things, 1. Cor. 1.27. And the examples of so many vertuous and p. 233good 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, doe evidently confute that prophane paradox of the Philosopher. 4. And to deliver the regiment of women, from the Cardinals vile and impure slaunder; 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 reigne beside: so have we seene it in the next change, the best of all other Princes reignes that went before: famous Queene Elizabeths government, as for flourishing peace,A defence of Queene. Elizabeths government. honourable fame and name, enriching of the Land, subduing of forraine enemies, enacting of good lawes, may be compared with the reigne of any former Kings. So for the advancing of true religion, increasing of learning, propagating the Gospell, none of her predecessors came neere her: That as the refining of coine, being reduced from base money to pure silver and gold, was her honour in the Civill State: so the purging of religion, according to the purity of the word of God, in the Church shall bee her everlasting fame in the world, and is her eternall reward with God.

4. Confut. That Christ shall have no Iudges under him at the latter day, but shall be the only Iudge himselfe.

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 forme of Iudges shall be observed, not only in this world, but in the next. And then he alleageth that text, Matth. 18.28. That when the Sonne of man shall sit in the throne of Majesty, yee 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 judgement shall appoint other Judges beside himselfe, Qui judicent populum de mineribus causi… ▪ &c. Which shall judge the people in smaller causes, referring the greater to him. The Rhemisnis, and Romanistes, (whose manner is to scrape all the refuse of the Fathers) affirme likewise, That the faithfull 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, Ioh. 12.48. that is, be a witnesse against them: so the Word preached by the Saints in their life, and their conversation following the same, shall be a witnesse against the world, and so their condemnation: like as in the processe of judgement here in earth, the evidence that is brought in, and the witnesses produced, are said to condemne the guilty partie, 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 perfidiousnesse shall be condemned. 2. For otherwise if Christ should observe the same forme, 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 Romanistes would ground the papall reservation of cases, from whom no appeale, 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 betweene the reservation of matters to Moses, and of certaine cases to the Pope: for Moses was set over but one nation, which at this time encamped together, within the compasse 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 judgement was sought for, because hee could not erre, 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 vertuous, and though he be, because he hath not God present to answer unto all his demands, facilius errare potest, he may more easily erre: therefore that is but a foppish and fawning conclusion of the Canonists: that the Pope hath Omnia jura in scrinio pectoris: All lawes in his breast. 3. Whereas Iethro intended in this device the peoples ease, not to goe farre for their causes, and Moses ability to performe his office: neither of these inconveniences is helped in making appeales 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 bee eased rather of, than cumbred with such appeales: But Moses herein only sought the profit of Gods people, not his owne. Simler.

6. Morall Observations.

1. Obs. To take heed of idle and vaine talke.

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

p. 2342. Observ. Workes must be joyned with faith.

Vers. 12. THen Iethro tooke burnt offerings, &c. Having beene thankfull in words, now he addeth deeds: for S. Iames calleth that a dead faith, where workes want; if we joyne both these together, as Iethro did, we shall fully give assurance both to others, and to our selves of our true faith, B. Babington.

3. Obs. That we should doe all our workes as in Gods 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 doe eat and drinke in the sight of God, and all that they doe, they doe in his sight: And so the Apostle saith, Whether ye eat or drinke, or whatsoever ye doe, doe all to the glory of God: 1. Cor. 10.31.

4. Obs. Diligence is required in a Magistrate.

Vers. 13. THe people stood about Moses, from morning to even. Moses singular diligence and paines is here set forth, in attending upon the causes of the people: Audiant hoc delicusi Indices nostri, qui vix ad horam, &c. Let our delicate Iudges heare this, which scarce indure an houre to heare their suiters causes. Diligence in the charge commited to us, is sweet unto God, and good to our selves: Come thou good and faithfull servant, will God say to the Magistrate, as well as to the Minister, Enter into thy Lords joy, B. Babington.

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

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

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

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

The end of the first booke.

THE SECOND PART OF THIS BOOKE OF EXODVS: Containing THE HISTORIE OF THE Constitution and setling of the people of Israel, after their deliverance out of Egypt, in their state Ecclesiasticall and Civill, by Lawes morall, ceremoniall, politicall;

WITH THE OBEDIENCE AND disobedience of the people thereunto: divided into two Bookes:

THE FIRST SHEWING THE PRESCRIPTION of those Lawes, to chap. 30. The second, the practice and execution thereof, unto the end of Exodus.

THE FIRST BOOKE SHEWING THE PRESCRIPTION and promulgation of the foresaid Lawes.

VERITAS ❀ FILIA ❀ TEMPORIS

LONDON, ¶ Printed by the Assignes of THOMAS MAN, PAVL MAN, and IONAH MAN. 1633.