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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	abate_v	according_a	ark_n	14	3	10.6738	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15408	Hexapla in Genesin & Exodum: that is, a sixfold commentary upon the two first bookes of Moses, being Genesis and Exodus Wherein these translations are compared together: 1. The Chalde. 2. The Septuagint. 3. The vulgar Latine. 4. Pagnine. 5. Montanus. 6. Iunius. 7. Vatablus. 8. The great English Bible. 9. The Geneva edition. And 10. The Hebrew originall. Together with a sixfold vse of every chapter, shewing 1. The method or argument: 2. The divers readings: 3. The explanation of difficult questions and doubtfull places: 4. The places of doctrine: 5. Places of confutation: 6. Morall observations. In which worke, about three thousand theologicall questions are discussed: above forty authors old and new abridged: and together comprised whatsoever worthy of note, either Mercerus out of the Rabbines, Pererius out of the fathers, or Marloran out of the new writers, have in their learned commentaries collected. By Andrew Willet, minister of the gospell of Iesus Christ.	Willet, Andrew, 1562-1621.; Willet, Andrew, 1562-1621. Hexapla in Genesin. aut; Willet, Andrew, 1562-1621. Hexapla in Exodum. aut	1633 (1633)	STC 25685; ESTC S114193	2,366,144	1,184

should have engendred in the Arke neither would the Arke have contained them nor the food by Noah provided have sufficed them We answer then that God remembred them not for any such thing but for mans cause QVEST. II. What manner of wind it was that God sent GOd made a spirit or wind to passe 1. which was not the spirit of consolation wherewith Noah was comforted Rasi 2. Nor yet the holy Ghost as Ambrose and Theodoret suppose Ambrose reason is quomodo non evacuaretur mare ventorum vi if it were then wind that dryed up the floud much more is it able to dry up and empty the sea but this followeth not because this was an extraordinary wind not such as usually bloweth in the sea Theodoret saith further non solent ventis aquae imminui sed potius turbari c. the wind useth to trouble the water not to dry it up so did this wind cause the water to goe and come but it had also a drying faculty otherwise than ordinary winds have 2. Neither was this wind the spirit and heat of the Sunne as Rupertus thinketh but this was extraordinary caused whereas the Sun kept his ordinary course still 3. It was then a wind indeed that was raised by the extraordinary power of God for by exhalation out of the earth whereof winds are usually ingendred it being covered with waters this wind was not caused and God gave it also an extraordinary power both to dry the waters by rossing them to and fro and to force them by going and comming as the property of the water is to ebbe and flow to their proper place into the deepe fountaines from whence they came And these two properties the Scripture ascribeth to the wind 1. to force the waters as in the division of the red sea and to purge the ayre to disperse the clouds and dry up moysture Prov. 25.23 as the North wind driveth away the raine Perer. QVEST. III. When the fountaines began to be stopped and the raine to cease Vers. 2. THe fountaines of the deepe were stopped c. The raine ceased and the current of the water was stopped immediatly after the forty dayes as Augustine thinketh 2. not after the 150. dayes spoken of before as Oleaster imagineth for then the waters had not continued in their height any time at all but should presently have begun to decrease for after the 150. daies they began to abate and Moses saith that the raine was upon the earth forty daies and forty nights chap. 7.21 then not an 150. daies and nights 3. Wherefore I rather approve the opinion of some other Hebrewes that it ceased to raine at all after the forty dayes expired then of Aben Ezra to whom Mercerus seemeth to subscribe that it rained though not continually an 110. dayes after the 40. dayes that is in all 150. dayes 4. R. S●l noteth that where it is said all the fountaines of the deep were stopped not all the fountaines as before it is said all the fountaines c. were opened that some fountaines remained unstopped for the procreation and sending forth of rivers and springs so also Iun. But it is more like that all the fountaines which were extraordinarily opened to augment the floud were stopped the ordinary springs of water continued still as before the floud QVEST. IV. How the seven moneth is to be counted Vers. 4. IN the seventh moneth the seventh day c. 1. Whereas the Latine text and the Septuagint read for the seventeenth day the seven and twenty day which reading is received of the popish interpreters that are addicted to their vulgar latine text and hereupon some of them reckon from the beginning of the floud seuen moneths that is 207. dayes counting twenty nine dayes and a halfe to a moneth whereof the floud continued one hundred ninety and so there should be seventeene daies betweene the beginning of the waters to abate the resting of the Arke sic Tostatus Others beginning their reckoning from the beginning of the floud till the waters abated which make five moneths and two dayes and a halfe accounting but twenty nine dayes and a halfe to a moneth and hereunto they put eight dayes more which was the space between the abating of the water and the resting of the Arke which added to the two dayes make up those ten which the latin hath more than the Hebrew sic Lyranus Pererius But wee refuse all these collections which goe about to justifie the vulgar latin against the originall veri●y wherin S. Augustine giveth us a good rule ei lingua potius credatur unde est in aliā per interpretes facta translatio that tongue is rather to be credited out of the which the interpreters have translated into another 2. Receiving then the Hebrew text that the Arke rested upon the 17. not the 27. day of the 7. moneth yet we refuse the opinion of Cajetan who therein followeth R. Sel. that would have this moneth the seventh from the beginning of the floud not the seventh of the yeare and the reason is because hee maketh not the 40. dayes of the raine part of the 150. dayes as it is to be truly taken as is shewed before cap. 7. quest 14. but he putteth them together making of them both 190. dayes which is the space of six moneths and sixteene dayes counting but 29. dayes to a moneth so that upon the 191. day after the beginning of the floud which is the 17. of the 7. moneth of the floud the Arke rested c. But this account cannot stand to make this seventh moneth the seventh from the beginning of the floud not from the beginning of the yeare seeing both the second moneth chap. 7.11 and the tenth moneth chap. 8.5 must of necessity be referred to the yeare not to the continuance of the floud And this were to breed a confusion in the story to take some moneths according to the season of the yeare and some according to the time of the floud for seeing the moneths both before and after are numbred according to the course of the yeare there is no reason to understand the seventh moneth otherwise 3. Neither doe we approve Lyranus conceit that whereas hee maketh the 150. dayes to determine the 19. of the seventh moneth after which time the waters began to decrease he would have the Arke to rest upon the 17. day according to the text but how is it like that the Arke should rest before the waters began to abate without a miracle 4. Neither can I condiscend to Mercerus judgement wherein hee followeth a certaine Hebrew in his booke of the binding of Isaack that the waters began to decrease before the 150. dayes expired though the decrease was not so sensible as afterward and so the waters might abate so much by the end of the 150. dayes as that the Arke might well be staid from floting but the text favoureth not this collection which saith that the waters

called regius cubitus the Kings cubit was the common cubit and an hand breadth which was foure fingers or three thumbs more than the ordinary But seeing this great cubit was used among the Persians called regius cubitus Persarum the Kings cubit or Persian cubit which was not in use among the Hebrewes before the captivity it is not like that this measure was followed in the making of the Tabernacle 4. Wherefore I thinke rather that the usuall and ordinary cubit is here to be taken which contained two hands breadth of the greater fift and six of the lesse the great or large hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained twelve fingers the space betweene the thumbe and the little finger stretched out the lesse called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained but foure fingers So then whereas Iusephus saith that the Arke was five palme● or hand breadths long and there broad he meaneth the large and great palme or hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they make two cubits and halfe in length and a cubit and halfe in breadth Beda followeth this account of Iosephus saying Nec putu●dum hominum Iudaum in scripturis divinis secularibus doctissimum hoc petuisse latere c. It is not like that a Jew being learned in divine and secular writings could be ignorant herein And in this sense doe B●rrhaius and Ribera take the cubit here QUEST XX. Whether the rings and barres were in the length or breadth of the Arke Vers. 12. TWo rings shall be on the one side c. 1. Tostacus therein following the opinion of R. S●lamo thinketh that these rings thorow the which the barres were put to carry the Arke were not in the length but the breadth of the Arke for if the barres had beene put long wayes then there had beene but a cubit and halfe the breadth of the Arke betweene barre and barre which space had beene too narrow for two to carry behinde and two before one should have hindred another But this is a slender conjecture for they which carried the Arke may be supposed to have borne it upon their neere shoulders and so they might have roome enough without hindring one another Cajetane is of the same opinion that the Arke was carried secundum latitudinem at the breadth not long wayes and his reason is for more dignity sake that it should not be carried as a thing of burthen long wayes But there is no more grace or dignity in carrying one way than another it seemeth they rather respected in the carriage easinesse and comelinesse which was performed in carrying it in length more than in breadth 2. Therefore Iosephus opinion is more probable that annuli inerant ex●troque longiore latere the rings were set on each of the long sides So also Montanus And this is more agreeable to the text that saith the rings were in the sides of the Arke which were in the length the other were the ends not the sides Lyranus QUEST XXI Whether anything were in the Arke beside the tables of stone Vers. 16. THou shalt put in the Arke the Testimonie which I shall give thee 1. Rupertus here by this Testimony understandeth not only the Tables of stone but the pot of Manna also and Aarons Rod. But that cannot be as Tostatus reasoneth because this Testimony here spoken of was given by God himselfe so were neither of the other And although the other were in some sense testimonies also unto Israel as the pot of Manna testified unto them how God miraculously fed them in the wildernesse and Aarons Rod testified that the tribe of Levi usurped not that calling but were therein appointed of God yet the Tables of the Law were specially so called quia testes erant c. because they were witnesses betweene God and his people that they had received these precepts of God and promised obedience Lyran. 2. But though Tostatus herein dissent from Rupertus in the exposition of these words yet he thinketh that all these three were in the Arke quaest 11. and that the booke of Deuteronomie which Moses writ was there also which Moses commanded the Levites to put in the side of the Arke Deut. 31. And this they thinke to be confirmed by the Apostles testimonie Hebr. 9.3 After the second vaile was the Tabernacle which is called the Holiest of all which had the golden censer and the Arke of the Testament overlaid with gold in the which the golden p●t which had Manna was and Aarons rod that had budded and the tables of the Testament But in this place as Iunius Ribera Pelargus have well observed the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in qua in the which is not referred to the Testament but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle before spoken of for it is not unusuall for the relative to be referred to the former antecedent as may be observed in divers places 3. Therefore the truth is that there was nothing in the Arke beside the tables of the Law as is evidently testified 2 King 8.9 and 2 Chron. 5.10 Some doe answer that in Moses time all these were in the Arke but not in Salomons so Catharinus and some conjecture that the enemies might have taken away the other when the Arke was in their custody sic Genevens But Iosephus evidently witnesseth that there was never any thing put within the Arke saving the tables of stone Thomas Aquinas thinketh that the tables of stone are said to be there because although the rest were there also the Arke was made specially to keepe those tables of stone But the text is plaine that there was nothing there beside Anselmus saith that they are said to be in the Arke because they were neere to the Arke But it is evident that the tables of stone were not only neere the Arke but in the Arke it selfe therefore in the same sense they are not all said to be in the Arke Lyranus in 2 King 8. Abulens qu. 6. and Cajetane affirme that the tables of the Law were only in the Arke and the other two were in a little che●t or coffer in the side of the Arke But this Ribera saith is com●●entitium imagined for we reade not of any such thing made without the Arke Therefore the best resolution is this that the tables of the Law were only in the Arke the other two Aarons Rod and the pot of Manna were only placed before the Arke As Exod. 16.34 the pot of Manna is said to be laid up before the Testimony to be kept So Num. 17.10 the Lord said to Moses Bring 〈◊〉 Rod before the Testimonie to be kept but we reade not that it is any where said of the two table● that they were laid up before the Lord. And concerning the booke of Deuteronomie which Moses did write it was not put into the Arke but without neere unto the Arke in the Tabernacle because it was found afterward in Iosias time in the

Tabernacle so we are in darknesse unlesse the Lord Sursum Ecclesiam illuminet from above doe lighten his Church Calvine 7. As the six branches doe make one bodie with the shaft so Ministri in Christo concordiae studeant Ministers in Christ must studie for concord Osiand 4. Places of Doctrine 1. Doct. Of the divine nature of Christ. Vers. 9. ACcording to all that I shall shew thee so shall they make the forme of the Tabernacle c. As God appointed the forme and fashion of the Tabernacle but the matter thereof was offered by the Israelites So Christ tooke his humanitie from among men Divinita● quae mera forma est à Deo patre ab at●rno genita est but his divine nature which is as the forme was begotten of God his Father from all eternitie Simler As touching his humanitie the Apostle saith For as much as the children were partakers of flesh and bloud he also himselfe tooke part with them Of his divine and everlasting being the Evangelist speaketh In the beginning was the Word and the Word was with God and that Word was God Ioh. 1.1 2. Doct. God will not be worshipped with will-worship FUrther it is hence gathered Forma Tabernaculi non relicta est hominum arbitrio c. The forme of the Tabernacle is not left to the will of man no not to the judgement of Moses to teach us that God will not be served with will-worship according to the devices and inventions of men but as he himselfe hath prescribed Pelarg. Piscat●r So our blessed Saviour alleageth in the Gospell out of the Prophet They worship me in vaine teaching for doctrines the commandements of men Mark 7.7 3. Doct. Of the ministerie of Angels Vers. 18. THou shalt make two Cherubims of gold Which sheweth that God useth the ministerie of Angels in protecting of his Church Piscator As the Apostle saith Are they not all ministring spirits sent forth to minister for their sakes that shall be heires of salvation Heb. 1.14 4. Doct. Our sinnes are covered in Christ. Vers. 21. ANd thou shalt put the Mercie seat upon the Arke This Mercie seat signifieth Christ that as it covered the Arke where the tables of the law were kept so our sinnes which are discovered by the law Tecta sunt operculo illo gratia reconciliationis are covered by that covering of grace and reconciliation as it is in the Psalme Blessed is he whose wickednesse is forgiven and whose sinne is covered Psal. 32.1 Borrh. 5. Places of Controversie 1. Confut. Against the sumptuous decking and adorning of Churches Vers. 3. THis is the offering which you shall take of them gold and silver This is no warrant now because the Tabernacle in the old Testament was adorned with silver and gold and other precious things that now the Temples of Christians should be set forth with such ornaments Vbi enim verbum ubi mandatum Where have they any word or warrant for these things as Moses had then Gallas The houses of prayer are to bee reverently kept and decently set forth but superfluous and sumptuous ornaments doe not beseeme the house of God he looketh not to faire and beautifull Churches but unto the humble and contrite heart as the Prophet saith Isa. 66.2 2. Confut. Against the Manichees who refused the old Testament Vers. 8. THat I may dwell among them The Manichees who tooke exception to the old Testament said that herein it was contrarie to the New that God should dwell in houses made with hands whereas our Saviour saith in the New Testament that heaven is Gods seat and the earth is his footstoole Matth. 5. there can be then no house made for God to dwell in This objection Augustine returneth upon them againe shewing that this testimonie is first alleaged in the old Testament Heaven is my throne earth is my footstoole where is that house that you will build for me Isa. 66.1 And therefore therein the old Testament and new concurre that God dwelleth not in Temples made with hands and yet both in the old and new Testament God is said to have his house therefore he concludeth Adaliquam significationem in utroque testamento accipi c. that is so said and taken to signifie some other thing c. God then is said to dwell in the Tabernacle not because any place can comprehend his Majestie but because there it pleased him by some visible signes to manifest his presence 3. Confut. Against the superstitious opinion of the vertue of ceremonies Vers. 22. THere will I appoint with thee Though the Arke were the place where the Lord revealed himselfe and shewed evident signes of his presence yet the Israelites were too superstitiously afterward addicted to the externall ceremonie and thought themselves sufficiently protected if the Arke were with them As in Heli his time when they brought the Arke into the campe they thought themselves sure of the victorie against the Philistims but the Lord caused both them and the Arke to come into their enemies hand to teach them to lay aside all carnall confidence and to seeke unto the Lord. As the superstitious Israelites in this respect abused the Arke so the Romanists put their confidence in their breaden god consecrated host going with it in procession and carrying it about in the fields But this is to attribute too much unto signes Simlerus 4. Confut. That Moses Arke is not at Rome in S. Iohn Laterans Church THis Arke which Moses made the author of the Scholasticall historie thinketh to bee in Rome in the Church of S. Iohn L●teran under the Altar there and by that supposed evidence would prove that the Arke was not made according to the measure of the Geometricall cubit But Tostatus sheweth that not to be so because it is mentioned 2 Maccab. 2. how Ieremie hid the Arke in a cave which afterward could not be found This authoritie presseth them because they hold the first and second books of the Macchabees to be canonicall And howsoever it standeth for the truth of this report it is evident that the Arke was lost before or in the captivitie of Babylon and that the second Temple built after the captivitie never had it By this then it appeareth what small credit is to bee given unto those relikes which are so much boasted of in the Papall Church 5. Confut. Against the erecting and setting up of Images Vers. 22. BEtweene the two Cherubims The idolatrous Romanists have no warrant from hence for their Images which they set up to be adored in their Churches 1. Moses had Gods commandement to doe it they have no such direction 2. That was a time of figures and ceremonies and typicall representations but now in the cleere light of the Gospell all such types and figures are ceased 3. Those Cherubims were not set forth publikly in the peoples view but kept in the most holy place whither none had accesse but the high Priest neither was it lawfull for

to take the pot of Manna and put it there chap. 16.33 who was not yet consecrated Priest 2. And for the same reason Aarons rod though it were a testimony that God had chosen Aaron his seed for the priesthood yet it was not this Testimonie for at that time when Aarons rod budded he was the high Priest but at the erection of the Tabernacle Aaron was not yet consecrated 3. Neither was the booke which Moses writ this Testimonie for that is supposed to bee the booke of Deuteronomie which was not yet written and that booke was given by Moses to the Levites by them to be put in the side of the Arke Deut. 31.26 but this Testimonie was put by Moses himselfe in the Arke 4. Therefore this Testimonie was no other than the tables of the Law called the tables of the Testimonie chap. 31.18 and 34.29 which were so named because they testified Gods will unto the people and were witnesses and testimonies of the league and covenant which the Lord made with his people Tostatus quaest 6. QUEST VII Whether the tables of the law were put into any other Arke beside the Arke of the Testament Vers. 20. HE put the Testimonie in the Arke 1. R. Salom. thinketh that the tables of the Law were put into another Arke which Moses made and when the Arke with the Mercie seate was finished then he put them into that for there were seven moneths betweene Moses comming downe with the second tables untill the Tabernacle was erected when and not before Moses put them into the Arke of the most holy place it is not like that all that time the tables were kept without an Arke and Deut. 10.5 Moses saith I made an Arke of Shittim wood and hewed two tables of stone c. There was then one Arke made before Moses hewed the tables of stone 2. But this Arke heere mentioned by Moses was none other than that which was made by Bezaleel for the tables of stone for Moses saith Deut. 10.5 there they be they were at that time long after the erecting of the Tabernacle in the same Arke before mentioned but that was the Arke of the Sanctuarie And during all that time after Moses comming downe the tables of the Law were kept in some convenient place till the Arke was made so that it is not necessarie to imagine any other Arke beside that Tostatus qu. 7. QUEST VIII When the Priests were consecrated whether at the erecting of the Tabernacle or after Vers. 27. ANd burnt incense thereon Moses did supplie the office of the Priests in burning of incense setting up the lampes offering sacrifices upon the brasen altar at the erecting up of the Tabernacle because as yet Aaron and his sonnes were not consecrated 1. Some thinke that their consecration began together with the erecting of the Tabernacle and so continued seven daies and the eig●th day their consecration was finished as is set forth Levit. 8.8 and then began the Princes their offerings for twelve daies together Numb 7. and some will have these seven daies to end at the first day of the first moneth of the second yeare some to begin then as Tostat. qu. 2. But neither of these can stand for as soone as Moses had made an end of consecrating the Tabernacle the Princes the same day began to offer Numb 7.2 But they offered not before the people were numbred for they were the Princes over them that were numbred Now these Princes with their people were not numbred before the first day of the second moneth of the second yeare Numb 1.1 therefore the erecting of the Tabernacle was not finished and the Priests consecrated in the space of seven daies immediately before the first day of the first moneth or immediately after 2. R. Salom. hath a conceit that there was a double erecting of the Tabernacle one was every day for seven daies in which time the Priests also had their seven daies of consecration which ended upon the first of the first moneth and then there was another solemne erection of the Tabernacle to continue when the Princes began to offer But this Rabbinicall conceit is confuted before qu. 4. neither did the Princes offer in the first but in the second moneth as is shewed before 3. Some thinke that Aaron was first consecrated before the Tabernacle that he might consecrate it and the other things thereunto belonging But it is evident in the text that Moses is commanded to anoint the Tabernacle himselfe and all things therein Simlerus 4. Yet it is not to be supposed that the whole Tabernacle and all the implements and vessels thereof were sanctified before Aaron and his sonnes were consecrated for immediately after that Moses had made an end of sanctifying the Tabernacle and the instruments therof the very same day began the twelve Princes of the tribes to offer the summe of whose offering for sacrifice was twelve bullockes twelve rammes twelve lambes for a burnt offering twelve hee-goats for a sin offering 24. bullocks 60 rammes 60. lambes 60. hee-goats for peace offerings Numb 7.8.88 all these could not bee sacrificed by Moses alone therefore it cannot be but that Aaron and his sonnes were consecrated before the Princes brought their offerings 5. I incline therefore to Iunius opinion that after Moses had consecrated the Tabernacle with the instruments thereof then last of all hee consecrated the Altar with the instruments thereof and because the Priests office was most exercised about the altar at the same time also their consecration concurred with the sanctifying of the Altar or went immediately before And this may bee gathered that the Altar was last of all consecrated and somewhat after the rest because they are distinguished the anointing of the Tabernacle and all the instruments thereof and the anointing of the Altar with the instruments thereof Numb 7.1 6. Seeing then that the Princes began to offer immediately after the Altar was anointed which was the second day of the second moneth for upon the first day of the moneth the people were numbred Numb 1.1 and they were so numbred before the offerings began Numb 7.2 it is like as Iunius well noteth upon that place that the first moneth was spent in the erecting of the Tabernacle and the consecrating thereof QUEST IX Why the Priests were commanded to wash their hands and their feet Vers. 31. SO Moses and Aaron and his sonnes washed their feet thereat c. 1. The literall reason why they were commanded to wash their hands and their feet was this that seeing it was meet that they which should handle the holy things should approach even with pure hands in respect of outward cleannesse these parts are especially commanded to be washed because the hands with handling touching of things and the feet with walking are most apt of all the parts of the bodie to gather soile 2. There might be uncleannesse also in other parts of the bodie as by nocturnall pollutions by the flux of seed and