which although it be much to be desired yet we must commit and commend the successe thereof unto God who seeth just cause though it be not revealed to us why it pleaseth not him at once herein to satisfie our desire Gallas QUEST XLIX Of the bounds and limits of the land of promise Vers. 31. I Will make thy coasts from the red sea c. 1. This Sea called the red or reedy Sea in Hebrew Suph cannot be the dead sea as Pellican thinketh into the which Jordan did runne for no where in the Scripture is the name of the sea Suph the reedy or red Sea given unto it but onely to that sea which lieth upon Egypt which was divided before the Israelites 2. Here foure bounds are set of the Land of promise the East bound which is the red sea Mare rubrum quod ab orients intellige c. The red sea understand to be on the East Gloss. interlinear Not that it boundeth all the East side Sed frous orientalis terrae Canaan tangit in aliquo mare rubrum c. But because the East side of the land of Canaan confronteth in some part upon the red sea The sea of the Philistims which is the great Ocean called the Mediterranean sea did bound it on the West the desert toward Egypt which was the wildernesse of Shur on the South and the river Euphrates on the North. 3. But in other places of the Scripture the land of Canaan is otherwise bounded as Gen. 15.18 two bounds only are described one the South from the river of Egypt which was a little river on the North end of Egypt where it is joyned to the countrey of the Philistims the other on the North the great river Euphrates So Deut. 11. vers 24. these limits are described the desert on the South and Lebanon which is on the North Euphrates on the East and the uttermost sea on the West Tostat. So Iosh. 1.4 From the wildernesse and Lebanon unto the great river Perah here Euphrates in Hebrew called Perah is the bound on the East and so it is pertenditur tamen versus Aquilonem yet it extendeth toward the North Oleaster And therefore in this place it is set downe as the bound Northward But this divers description limiting and bounding of Canaan is all one in effect 4. Yet the Israelites enjoyed not all this countrey till the time of David and Salomon as 1 King 4 21. it is said that Salomon reigned over all Kingdomes from the river Euphrates unto the land of the Philistims Iun. And the reason why they obtained the whole land no sooner was because of their sinne Simler 5. Now this bounding and confining of the land of Canaan was profitable for these two ends first that the Israelites might know against whom they might lawfully fight for to those countries which were not within the said limits and bounds they could pretend no right nor title Secondly it was necessary to know the compasse and circuit of the land for the more equall distributing and dividing of it among the tribes Tostat. quaest 85. QUEST L. Whether it be lawfull to make a league with nations which are enemies to true religion Vers. 32. THou shalt make no covenant with them Here this question will be moved whether it be altogether unlawfull to make any league or covenant with Infidels or such as are enemies unto true religion as the Israelites were forbidden to have any society with the Canaanites 1. The affirmative part that it is lawfull may seeme to be confirmed by the examples of Abraham that was in league with Aner Eshcol and Mamre Genes 14. of Isaack that made a covenant with Abimelech Salomon with Hiram the Macchabees with the Romans Answ. 1. Particular examples cannot infringe a generall Law Legibus vivendum est non exemplis We must live by Lawes and not by examples 2. Aner Eshcol and Mamre were not Idolaters there might be some true worshippers of God among the Canaanites in those dayes as appeareth in Melchisedech that dwelt among them 3. Abraham and Isaack made no covenant of mutuall helpe but only compounded a peace concerning their limits and bounds which was not unlawfull for Paul willeth us as much as in us lieth to have peace with all men 4. Of the same kinde was the league which Salomon made with Hiram which was a bond of peace and amity not of mutuall helpe and society 5. The example of the Macchabees doth not move us much for their facts cannot simply be approved and they had no good successe of that league which they made with the Romans 2. Wherefore the negative is more agreeable to the Scriptures that no covenant is to be contracted or made with the wicked 1. Iehosaphat is reproved by Iohn the Prophet for joyning in league and friendship with Aba◠the idolatrous King of Israel 2 Chron. 19. 2. The Prophet Isay rebuketh the Jewes because they sought unto the Egyptians for helpe Wee 〈◊〉 the rebellious children c. which walke forth to goe downe unto Egypt and have not asked at my mouth c. chap. 30.2 3. For the same cause the Prophet also reproveth the Israelites They are gone up to Asshur c. Ephraim hath hired lovers Hosea 8.9 4. Paul forbiddeth the Corinthians to flee for helpe unto the tribunals of Heathen Judges but rather willeth them to suffer wrong among themselves 1 Cor. 6. And he biddeth Not to be unequally yoked with Infidels 2 Cor. 6.14 5. For all such leagues are unprofitable and in vaine for how should they keepe faith with men who are unfaithfull to God 3. But yet all kinde of entercourse is not forbidden betweene Christians and Infidels and such as are of contrary religion For then as the Apostle saith in the like case wee must goe out of the world yet these conditions must be observed in such leagues 1. Wee must not promise to aid and assist the wicked or binde our selves unto mutuall helpe for therefore was Iehosaphat blamed Wouldest thou helpe the wicked and love them that hate the Lord 2 Chron. 19.2 2. Neither must we sue unto Infidels for helpe for that were to distrust the Lord if they offer their helpe upon good conditions it is lawfull to use it as sent of God but we must not seeke for it 3. Ancient leagues which have beene made in former times with such are not to be broken for the Gospell condemneth truce-breakers 4. A league for removing of hostilitie for entercourse of merchandise and continuance of peace may be made with nations of strange religion Simler QUEST LI. What it is to sinne against God Vers. 33. LEst they make thee sinne against me Every sinne indeed is against God because it is a breach of his Law but idolatry in a more speciall regard is committed against God 1. Like as a double offence may be done toward the Magistrate and Lawgiver either in generall when his Law is transgressed though anothers person is touched as
the Tabernacle foure cubits two cubits of this sixth curtaine should hang over before at the entrance and be foulded or doubled that it might serve as a pentice to defend the vaile which did hang there and the two other cubits should hang downe likewise on the backside and be there folded so that it should fall downe lower than the other curtaines by a cubit doubled or folded But this must not be understood de â—odem sago numero of the same curtaine in number but of the like quantitie in the overplus of another curtaine Lyran. Tostat. qu. 9. For it must not be imagined that the sixth curtaine should as it were be cut in two and the one halfe thereof hang before and the other behind but that the curtaines should be so placed as that they might overhang two cubits at each end before and behind Rupert Hugo de S. Victor Cajetan QUEST XI The great curtaine of the second sort consisting of six single curtaines what place of the Tabernacle it covered Vers. 9. THe sixth curtaine 1. The sixth curtaine is said to be doubled because Pars ejus replicatur a part thereof is doubled 2. And hereby it may bee gathered which of these two great curtaines that which had six coupled together or that which had five covered the fore-part of the Tabernacle which the hinder part for here the one halfe of the sixth curtaine is doubled in the fore-front so that the six curtaines covered the fore-part of the Tabernacle and the other five the most holy place and the back-part thereof 3. And hereupon it followeth that because these six curtaines contained in breadth 24. cubits whereof two cubits hung downe before so that 22. remained and yet the first part of the Tabernacle without the second vaile was but 20. cubits long that these six curtaines went two cubits beyond the division of the Tabernacle which separated the holy and most holy place and consequently that then these two great curtaines did not meet together where the other two did of the first sort which consisted of five curtaines a peece but that they reached two cubits beyond the joyning together of those curtaines toward the West Tostat. qu. 9. QUEST XII What was done with the cubit which was overplus on the two sides Vers. 13. THat the cubit of the one side and the cubit on the other side of that which is left of the length of the curtaines may remaine on either side of the Tabernacle to cover it c. 1. Some understand these cubits to be left the one in the fore-part of the Tabernacle the other on the back-part But that cannot be for these reasons 1. Because the â—ext speaketh of that which remained of the length of the curtaines but it was the breadth of the curtaines not the length that covered the length of the Tabernacle from the East end to the West 2. This overplus was to cover the Tabernacle on both sides but the East end of the Tabernacle was left open there onely hanged a vaile 3. These are said to be the sides of the Tabernacle which were North and South the other were the ends not the sides Tostat. qu. 9.4 And beside here there is but a cubit remaining on each side but in the two ends before and behind there was halfe a curtaine over which was two cubits vers 13. 2. Piscator thus apportioneth out these 30. cubits 12. above in the roofe which was the widenesse of the Tabernacle and 9. of each side But if this were so the sides being ten foot in height then should not these curtaines reach downe to the ground by a cubit whereas the Text saith that they covered the Tabernacle on the sides vers 13. and it is not like that the boords covered over with gold were left naked 3. The sounder opinion then iâ— that these second curtaines did hang downe to the ground and so the length of 30. cubits was employed ten cubits on each side and ten cubits above Saga ad terram pertingebant c. The curtaines came downe to the ground Strabuâ— So also Lyranus in the same words Cajetane likewise So also Oleaster Ad terram descendebat omnia operiens It went downe to the ground covering all things So Iosephus also saith that the curtaines spread unto the ground Instar â—halams like the covering of a bed QUEST XIII Of the two outward coverings whether they went all over the Tabernacle Vers. 14. FOr the Tent thou shalt make a covering of rammes skins 1. So the Tabernacle had foure coverings one for ornament the first curtaines of divers colours the other for necessitie to keepe the fine curtaines from the weather some lesse and some more Prout quaeque vilâ—ora ita tempestatibus viciniora c. As the coverings were more base or course so they were neerer to the weather first the badgers skins then the red rammes-skins and after them the haire cloth and the best and inmost were the curtaines of blew and skarlet And the Tabernacle being thus adorned with varietie of colours Non aliter micabâ—â— quà m siquis coelum contueretur c. It shewed as if one should behold the heavens Iosephus ibidem 2. Some are of opinion that these two outward coverings did not cover the sides of the Tabernacle but onely the top or roof Tectum tautùm operiebant they onely covered the top Strabus Cajetan Lippom. 3. But Lyranus whom Tostatus followeth thinks that they covered the sides also which otherwise should seeme not sufficiently defensed from the weather and seeing the length and widenesse of these coverings of skins is not expressed it seemeth they went all over the Tabernacle both before and behind and above and below downe to the ground 4. But I rather subscribe unto Iunius who thinketh that the badgers skins onely covered the roofe not much unlike as an house is covered with tiles Pelarg. And the lower parts were hung with the rams-skins 1. For they falling downe right might keepe off the weather well enough which did beat upon the sides 2. And this may be gathered out of the text which saith They shall be covered with badgers-skins above vers 14. that is in the roofe or top and for the same reason that the other two curtaines were sorted five and six together for more convenient carriage so it is like that these were divided and went not over all the Tabernacle for then they had beene too combersome to carrie 3. The cause why the measure of these skins is not set downe as of the other was for that they were made of skins which were not all of one quantitie some greater and some lesse and it being knowne how many cubits in length and breadth would suffice to cover the Tabernacle in the description of the other curtaines it was not necessarie to set it downe againe QUEST XIV Of the mysticall application of the coverings COncerning the mysticall application of these curtaines and coverings 1. Augustine by the ten first
obliqua that the sides went aslope Oleaster also is deceived who thinketh that as twenty cubits and foure postes are allowed for the East gate or entrance so fifteene cubits and three postes are allotted of each side for the North and South-gate or entrance whereas mention is made but of one gate of the court vers 16. and beside all this from vers 14. belongeth to the description of the East end the other three sides the South North and West are made an end of before 3. Now this gate was unlike the other both for the breadth it was twenty cubits broad the gate of the Tabernacle was but ten so that the whole Tabernacle might be seene and discerned of one standing in the gate of the court It was also unlike for the hangings for this was neither so plaine all of one colour as the hangings of the court it differed from them both in matter and forme they were only made of fine twined linen this of blew silke purple skarlet beside Cajetan Neither yet was it so curious as the curtaines of the Tabernacle which were wrought with Cherubims so was not this Tostat. qu. 27. It was set forth with divers kindes of pictures of flowers trees knots exceptis animantium formis the formes and shapes of living creatures only excepted Iosephus QUEST XVII Whether any of the lay people were admitted into the outward court THe outward court being thus described somewhat must be added concerning the use thereof 1. Some thinke that the Levites only were admitted to come into this court as the Priests of the second sort only went into the holy place and the high Priest only into the most holy place thus thinketh Ribera who would seeme to prove it by that place Exod. 40.8 because Moses is bid to hang up the hanging or vaile at the court gate which was made twenty cubits wide that the people might see the whole Tabernacle and not desire to come neere it But this place proveth no such thing it followeth not because a vaile was hung before the gate that therefore none of the people might come in the doore or entrance was made so wide that the people might not onely see the Tabernacle but it was so large because many were to enter that way and as Cajetane conjectureth it being twenty cubits wide it had quinque aditus in ingressu five passages in the entrance one betweene every two postes 2. Lippoman seemeth to be of the same opinion that none but of the tribe of Levi were suffered to enter Quâ— haberent tam Tabernaculum quà m Sacerdotes cum Levitis in majori reverentia That they might have the Tabernacle and the Priests with the Levites in greater reverence But herein consisted rather the reverence to be shewed toward the Levites and Priests that they onely were appointed to minister before the Lord and to present the peoples offerings unto God and the like reverent estimation also they had of the Tabernacle that although they might see it and come neere it yet they might not enter into it 3. I rather thinke then with Tostatus that the people which came to offer were admitted into the court which was made so large Vt ipsi offerentes haberent locum in quo starent tempore sacrificiorum that the offerers might have a place to stand in in the time of their sacrificeâ— quaest 8. And that the people might come into this outward court it may thus further be proved 1 Deut. 12.18 it is said Thou shalt â—at it before the Lord thy God in the place which the Lord thy God shall chuse thou thy sonnes and thy daughters c. This eating and standing before the Lord was coram Altari before the Altar as Tostatus well interpreteth 2. The people are commanded to bring their offerings and present them at the doore of the Tabernacle of the Congregation to the Priest Levit. 17.5 but they could not come to the doore of the Tabernacle but first they must enter into the court 3. This also appeareth by the practice of the people afterward 1 Sam. 1.9 Anna is said to have prayed before the Lord and Eli was not farre off sitting upon a stoole by one of the posts of the Temple which is like to have beene one of the postes or pillars of the outward court David also alludeth to this use and practice saying One day in thy courts is better than a thousand elsewhere Psalm 84.10 Neither was David only privileged to enter into Gods courts but hee speaketh in generall of all the faithfull and true worshippers Blessed is he whom thâ—â— chusest and causest to come to thee he shall dwell in thy courts which as Lippoman himselfe expoundeth is Membrum erit Ecclesiae tuae he shall be a member of thy Church 4. Beda also having reference unto this entrance and ingresse of the people into the court thus applieth it Atrium Tabernaculi exterius inciptentium rudimeâ—ta demonstrat c. The outward court of the Tabernacle doth shew the condition of those which are beginners and newly entred into Gods Church Therefore Iunius judgement is here to be approved who thinketh that although afterward the courts were divided of the Levites apart and of the people apart and of the women by themselves yet in this Ambâ—latoria republica unum fuit atrium commuâ—e walking common-wealth as it were of the Israelites there was one common court for all So also Simlerus Populus in hoc ingrediebatur Into this outward court the people came c. QUEST XVIII Whether all the instruments of the Tabernacle were of brasse Vers. 19. ALL the vessels of the Tabernacle c. and all the pins thereof shall bee of brasse 1. Tostatus thinketh that some vessels belonging to the service of the outward court as for the ministry of the Altar were of gold as the bowles and goblets which were set upon the table of shew-bread which they used in the drinke-offerings And hee further is of opinion that some vessels of brasse served for the use of the inward Tabernacle as the fire pans which they carried fire in unto the Altar of incense But it is not like seeing such a curious distinction is made betweene the vessels of the Tabernacle and the vessels of the outward court that the one should be of gold the other of brasse and that the Ministers of both places were distinct for the Levites came not into the Tabernacle but ministred in the outward court It is like also that the vessels were appointed to their severall places and services that neither the brasen vessels were carried into the Tabernacle nor the gold vessels used abroad in the outward court 2. Some other thinke that all the vessels and instruments whatsoever belonging to the setting up or taking downe of the Tabernacle as the hammers mattockes spades were of brasse Lyran. Iun. But to what end then served the iron which afterward was consecrated to the use of the Tabernacle Iosh. 6.19 And they may
of Iephunne Othoniel of Seraiah which Iephunne and Seraiah were the sons of Kenaz for Caleb was not the son of Kenaz but of Iephunne 1 Chron. 4.15 yet it seemeth that he was of the stocke of Kenaz as grand-child unto him because he is called a Kenazite Num. 23.12 and yet the sonne of Iephunneh Othaniel then is called the brother of Caleb not properly but in a large sense as Lot is called Abrahams brother being indeed his brothers sonne Wherefore Pererius in following the blind latine text was much deceived 6. Morall observations 1. Observ. Against discontentment Vers. 2. AS they went from the East c. Chrysostome hereupon noteth that as these men not contented with their state sought out a new countrey so mankind saith hee non potest intra suos limites consistere can never keepe it selfe within the bounds but alwayes coveteth more 2. Observ. Against continuing in sinne ANd there they abode Philo noteth here that as these men having found a pleasant field did not passe thorow but continued there so sinners doe delight to continue and dwell in sinne ejus malum fuisset si post quam in peccata inciderant pro alicuis non pro domestic is habuissent c. it had beene a lesse evill after they had fallen into sinne if they had used it not as a domesticall but as a stranger 3. Observ. Against vaine and momentary pleasure Vers. 3. COme let us make bricke Like as these that dwelt in Shiner build of bricke sic qui voluptatib carnis inserviunt de fragili materia c. so they that are the servants of pleasure doe build with brittle matter that cannot continue but they which follow vertue lateres in lapides mutant doe turne brickes into hewed stones Gregor This appeareth in the parable of the rich man Luke 16. whose pleasure was soone over but Lazarus joy was everlasting 4. Observ. Difficulty should not hinder vertuous workes SO they had bricke for stone c. Many times the difficulty that occurreth doth cause men to cease off from their enterprise But nothing could hinder these men though they had neither stone nor mortar yet they will build a tower such as was never seene in the world before or after Calvin We learne hereby that nothing should discourage us or make us give over in a good worke seeing these were so laborious in compassing this their proud and ungodly enterprise 5. Observ. Against building for ostentation Vers. 4. THat we may got us a name c. Chrysostome here well noteth the vanity of worldly men that build houses and make great workes ut immortalem nominis memoriam relinquant to leave an immortall memory of their name whereas both they faile of their purpose hodie domus dicitur hujus eras alterius to day it is called one mans house to morrow another and so their name is extinguished and they might take a more sure way to preserve their name by doing of good while they live as it is in the Psalme 112.9 he hath distributed and given to the poore his righteousnesse remaineth for ever But worldly men doe as Absolon did because he had no children left to keepe his name he built him a pillar 2 Sam. 18.18 So they wanting good workes which are the true fruits of the spirituall men seeke to make themselves famous by sumptuous buildings 6. Observ. Wicked men proud before their fall Vers. 4. LEst wee be scattered Philo readeth before we be scattered and thereupon observeth that such is the obstinacy of the wicked though they see that great judgements are hanging over their heads yet they will goe on in their wickednesse as the conscience of these proud men gave them that they should not goe unpunished yet for all that they proceed in their purpose Thus we see verified that saying of the wise man Prov. 16.18 pride goeth before destruction as these men when they were in the height of their pride were dispersed and scattered like as Saul made a goodly place for himselfe as triumphing for the late victory obtained against Amelech even then when he was cast off from being King 1 Sam. 15.13 Oecolampad in hunc locum 7. Observ. Not to condemne any rashly Vers. 5. THe Lord came downe to see c. Chrysostome noteth vult erudiri nos ne unquam fratres temere condemnemis In that God commeth downe to see and examine hee would have us learne never without due examination to condemne our brethren rashly And it is especially a rule for magistrates not to condemne any their cause unheard as Putiphar did Ioseph Gen. 39.20 Muscul. 8. Observ. The division of the wicked profitable Vers. 8. SO the Lord scattered them c. Hence Gregory well observeth that the unity of the wicked is pernicious their division profitable So Paul escaped while his enemies were divided Act. 23. eripiâ—â—tur justi dum dividuntur injusti the righteous are delivered while the unrighteous are divided like as the Israelites by the dividing of the waters had a ready passage thorow the red Sea so here this proud and vaine-glorious enterprise by the division of tongues was disappointed CHAP. XII 1. The Argument and parts THis Chapter hath two parts the first sheweth the occasion of Abraham comming into the Land of Canaan v. 1. to 6. the second containeth such things as hapned to him there from v. 6. to the end In the first part 1. Gods calling is set forth v. 1. with his large and ample promises both temporall to Abraham himselfe that his name should be great to his posterity that a great nation should rise of him v. 2. and spirituall to Abraham I will blesse thee to his posterity all the families of the earth should be blessed in him v. 3. namely in Christ. 2. Abrahams obedience is set forth with the circumstances of his age v. 4. of his company that came with him into the land of Canaan v. 5. In the second part is described 1. Abrahams travell and journeying in Canaan toward Shechem where Abraham built an altar and the Lord appeared to him vers 6.7 toward Bethel vers 8. the South vers 9. 2. his going downe into Aegypt 1. The occasion by reason of the famine vers 10. 2. His consultation with Saâ—a to say she was his sister to save his life vers 11 12 13. 3. Pharaohs presumption in taking Abrahams wife to vers 17. 4. Gods revenge or punishment vers 17. which brought forth these three effects 1. Abrahams admonition by Pharo vers 18. 2. the restitution of his wife vers 19. 3. his safe deliverance and dimission vers 20. 2. The grammaticall construction or sense v. 1. And the Lord had said S. Ch. A.B. but the Lord H. for the Lord. T.G. Come into the land S.H. into the land caeter v. 5. The soules which they possessed S. which he had subjected to the Law C. which he had made H. gotten T.B. G. gnasah made Into Canaan they came the Sept.
in mount Seir Deut. 2.12 whereby it is evident that the wicked are void of naturall affection and that affinity is not much regarded among them when they are bent upon their owne preferment and commodity as Laban pursued after Iacob and his daughters purposing to have done him some harme but that the Lord staid him Gen. 31.29 THE SECOND BOOKE OF THE SECOND TOME OR PART OF GENESIS Containing the notable History of the life acts and vertues of honourable JOSEPH HEB. 11.12 By faith Ioseph when he died made mention of the departing of the children of Israel and gave commandement of his bones AMBROS Lib. 1. Officior cap. 17. Ioseph humilis fuit usque ad servitutem verecundus usque ad fugam patiens usque ad carcerem remissor injuriae usque ad remunerationem Ioseph was humble even unto service shamefast unto flight patient unto prison a remitter of wrongs unto reward VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAâ— MAN 163â— TO THE RIGHT HONOVRABLE The L. Cecill Vicount Cranborne Earle of Salisburie principall Secretarie to his excellent Majestie and Chancellour of the Vniversitie of Cambridge and of his Majesties most honourable privie Councell Grace mercy and peace from the Lord Iesus RIght Honourable I present to your Honour this last part of these my collections and Commentarie upon Genesis wherein to set forth unto us the worthy history of honourable Ioseph his humiliation first and then his exaltation together with his patience chastity clemency equity with the rest of his Princely vertues A fit president for all noble persons to follow and a perfect patterne for men of honour and authority to looke upon Ioseph was famous and renowned for many noble vertues but most especially for these foure his chastity in himselfe piety toward God fidelity to his Prince clemency toward his brethren First Ioseph is a rare example of chastity who in his youthfull yeares being a poore stranger and a servant enticed often and allured by promises and that by no meane woman but by his Lady the Mistresse of the house and not ignorant of the danger which might befall him for his refusall yet chose rather with his innocency to lie in chaines of yron than yeelding to intemperancy to weare chaines of gold this was his godly resolution when hee was tempted how can I doe this great wickednesse and so sinne against God for he did very well know that he which violateth wedlocke doth sinne against God the author thereof wherefore the Apostle saith that the Lord will judge such himselfe And Ambrose excellently concludeth this point concerning Ioseph Magnus vir Ioseph qui adamatus non adamavit rogatus non acquievit comprehensus aufugit Ioseph was a worthy man who being loved loved not againe being entreated consented not being laid hold on stayed not Secondly Iosephs chastity is much more graced and commended by his piety all his actions savour of godlinesse and the feare of God as a sweet perfume doth give a pleasant scent to all his enterprises before when he was enticed he had God in his mouth when the two prisoners wanted an interpreter he said unto them are not interpretations of God Gen. 40.8 when he stood before Pharaoh to interpret his dreame he gave the glory to God without me shall God make answer for the wealth of Pharaoh Gen. 41.16 when his children Manasseh and Ephraim were borne he remembred God at the birth of the first he said God hath made me to forget all my labour and hee called the second Ephraim and said God hath made me fruitfull in the land of mine affliction Genes 41.50 51. Afterward when Ioseph communed with his brethren 〈◊〉 unknowne he could not conceale his religion This doe and live saith he for I feare God Genes 42.18 when he discovered himselfe to his brethren he turneth himselfe unto God saying God did send me before for your preservation Genes â—5 5 Thâ—◠〈◊〉 Ioseph did shew himselfe twice noble indeed by his unfained piety and godly sincerity Much like herein was devout Daniel who being one of the three chiefe Governours of that great Monarchy of the Persians did thrice every day upon his knees pray and praise his God Dan. 6.10 Thus should all prudent Governours doe to honour him by whom they are honoured and to crave wisdome of the Author and Fountaine of wisdome Hierome giveth this counsell to a noble Matron Cum claritate generis morum suavitate contendas cum nobilitate corporis animi virtute nobilior proficias magisque illa nobilitate glorieris quae filios Dei cohaeredâ—s Christi facit c. non est quod sibi quis de nobilitate generis blandiatur si ex meliore parte famulus sit Hieron ad Demetriad With the greatnesse of thy stocke strive by goodnesse of manners together with noblenesse of bloud increase in the true nobility of mind count that the best nobility which maketh us the sonnes of God and fellow heires with Christ it availeth not to boast of highnesse of stocke if thou be abased in thy bettter part Thirdly Ioseph is famous for his faithfull service toward his Prince who when he had gathered up all the money which was found in the land of Aegypt and Canaan for the corne which they bought did not store it up for himselfe but laid it up in Pharaohs treasury Gen. 47.14 wherein Iosua well imitated him who in the division of the land of promise to the Tribes reserved no part for himselfe but when they had made an end of dividing then the children of Israel with one consent cast him out a lot amongst them Iosua 19.49 Ioseph then thought not to inrich himselfe by his office as many officers now adayes but he travelled more for the wealth of Pharaoh than his owne gaine in whom was not wanting that property which Moses father in law requireth in a Governour to be a man hating covetousnesse Exod. 18.21 which point is touched well by Ambrose Ne praeeminentem virum thesauri possideant sui pecuniis serviat qui praeest liberis That a great person should possesse rather than bee possessed of his treasure neither be commanded of money who is a commander of men Neither was Ioseph so devoted to his Princes profit that he neglected the poore commons but was a father also unto them that whereas he had bought themselves and their land for Pharaoh hee both releaseth them of their bondage and taketh only the fift part of the increase of their land whereas the whole belonged to Pharaoh and by this means as Ambrose saith they lost nothing of their profit that gained a perpetuity for it was better to part with some of the fruits than to forgoe the whole Such a prudent moderation well beseemeth wise Governours to be such honourable mediators betweene Prince and people wherein this kingdome God bee thanked wanteth not examples as that the royall dignity of
had shewed before by the mouth of the Prophets that Christ should suffer he hath thus fulfilled Act. 3.15 18. 4. Mor. To seeke to maintaine peace Vers. 24. FAll not out by the way Ioseph as he was ready to make peace with his brethren and to be at one with them so he laboureth to maintaine peace among themselves thus teaching us by his example not only to be lovers of peace our selves but to procure it in others according to the doctrine of Christ Blessed are the peace-makers for they shall be called the children of God Matth. 5.9 5. Mor. Lyers shall not be beleeved when they speake the truth Vers. 26. FOr he beleeved them not This is a just reward of lyers that when they speake the truth they shall not be beleeved Iacobs sonnes had told him a tale before when they shewed him Iosephs coat as though some wilde beast had devoured him Genes 37. and now when they tell the truth that Ioseph was alive no credit is given unto them Muscul. Thus S. Paul would not endure that the maid which had the spirit of divination and deceived the people with lies should testifie the truth of the Apostles that they were the servants of God and taught the way to salvation Act. 16.18 CHAP. XLVI 1. The Method and Argument of the Chapter FIrst we have here set downe Iacobs preparation to his journey 1. He offereth sacrifice to God 2. The Lord answereth him by vision appearing unto him and encouraging him to goe downe to Egypt promising him both a prosperous journey a peaceable end and the returne of his posterity vers 2. to 5. Secondly the journey itselfe is described vers 5. to vers 8. with an enumeration of the persons that went downe with Iacob 1. In particular the of-spring of Leah and her maid Zilpah the of-spring likewise of Rachel and her maid Bilhah of every one by themselves from v. 8. to 26. they are all summed in grosse v. 26.27 Thirdly Iacobs arrivall in Egypt is declared 1. How he sent for Ioseph and of their meeting greeting and salutation in Goshen vers 27. to 31. 2. The counsell and advice given by Ioseph to his brethren how they should answer Pharaoh that they might obtaine the land of Goshen vers 31. to the end 2. The divers readings where the translations differ v. 1. he came to the well of the oath H. S. to Bersheba caeter v. 2. he heard God calling him by a vision of the night H. God said to Israel in a vision of the night cat v. 3. I am the God of thy fathers S. I am God the God of thy father B. G. I am the mighty God of thy father caet he haâ—el celohe the strong God v. 4. I wil bring thee up againe in thy returne H. I will bring that back againe in the end S. I will surely make thee come up againe C. B. I will bring thee up againe G. I will cause thee to come up by comming up with thee T.P. he v. 5. they tooke their substance S. their father children and wives caeter v. 6. they tooke all that they possessed in Canaan H. S. they tooke their cattell and goods which they had gotten in the land of Canaan caeter he racash to get goods v. 7. their daughters and daughters daughters S. their daughters H. their daughters and sons daughters caet v. 10. Iachin Saher H. B. Achin Saar Iachin Sacher C. Iachin Zohar G. Iachin Tzochar T. he Sochar P. v. 12. Ezron Amul H. C. Esron Iemuel S. Hezron Hamul B. G. chezron chamul T. P. heb v. 13. Thola Phua Semron H. Thola Phua Asum Sambram S. Thola Phuah Iob Simron caet v. 16. Arâ—lis S. Haeri caet v. 17. Ieul S. Iesui caet v. 20. priest of On. T.P.C.G. cohen signifieth both a prince and priest v. 21. the sonnes of Manasses which Syra his concubine bare unto him were Machir Machir begat Galaad the sonnes of Ephraim Manasses brother Sutalaam and Taam the sonnes of Sutalaam Edem S. the rest have none of these words v. 21. Mophim Ophim and Ared H. Mamphim Ophim and Gerah begat Arad S. Muppim Huppim and Arde. caet v. 22. eighteene soules in all S. fourteene soules all caet v. 27. all the soules are seventy five S. seventy caeter the sonnes of Ioseph nine soules S. two soules cater v. 28. he sent Iudah c. that he should meet him at the citie of the nobles in the land of Ramesse S. that he should tell him that he might meet hm in Goshen H. to prepare before him C. to direct his face to Goshen B. to direct his way to Goshen H. to premonish him to meet him in Goshen T. to appeare before his face in Goshen P. he iarah to appeare to signifie v. 37. said to his brethren S. said to his brethren and all his fathers house caet v. 34. in Gâ—sem of Arabia S. in the land of Goshen caet 3. The theologicall explication QUEST I. Why Iacob offered sacrifice in Bersheba Vers. 1. ISrael came to Bersheba c. 1. This place is interpreted the well of the oath or of seven for shabang signifieth both so called first by Abraham where he made a covenant with Abimelech and gave him seven lambs Gen. 21. and afterward the name was revived by Isaack Gen. 26. 2. To this place came Iacob being both in his way as he went to Egypt for it is in the utmost bounds of Canaan toward the South as also because there Abraham and Isaack had long dwelled built altars there and consecrated it as a peculiar place for Gods worship 3. He offereth sacrifice both to give thanks to God for the life of Ioseph and to desire the Lord to make his journey prosperous Iun. QUEST II. Of the Lords calling of Iacob Vers. 2. IAcob Iacob who answered I am here c. 1. He is called Iacob not Israel not because as the Hebrewes imagine he should not prevaile against men in Egypt for he is also called Israel in Egypt Gen. 48.29 but when as the Lord vouchsafeth to speake familiarly unto him he calleth him by his name Iacob Mercer 2. The name is doubled to stirre him up to greater attention Calvin and to shew the certainty of that which God spake Perer. â— Iacob answereth readily here am I and therefore Iosephus misreporteth this story that Iacob should say quisnam esset who it was that spake unto him as though he had not beene acquainted with Gods voice lib. 1. antiquit QUEST III. Who it was that spake to Iacob Vers. 3. I Am God the God of thy father 1. This then was not an Angel that spake in the person of God but it was the Lord himselfe to whom Iacob offered sacrifice vers 1. 2. who is called the God of his father rather than of Abraham because Iacob so used to call the Lord the feare of his father Isaack Genes â—1 53 and for that he had better
beside he reckoneth Manasses and Ephraim which came not downe with Iacob but were in Egypt Perer. in Genes 46. numer 25. Contra. 1. It is untrue that Phares and Benjamins sonnes were then unborne at Iacobs going downe into Egypt I have shewed before quast 9. how it is not unlikely but they might very well be all then borne otherwise Moses words should not be true all the soules which came with Iacob into Egypt vers 26 if these came not with him 2. Ephraim and Manasses came not downe with Iacob and therefore they are not in the first number of 66. but they were borne before Iacob descended not afterward and therefore are fitly comprehended in the other account of 70. 3. Wherefore seeing the Septuagint reade 75. Moses numbreth but seventy in all eyther Moses must be in an error or they for both cannot agree with truth 6. Places of morall use 1. Mor. Not to take a journey in hand without prayer Vers. 1. IAcob offered sacrifice to God Iacob would not take this long and perilous journey in hand but first he calleth upon God to consult with him and prayeth that his journey bee prosperous which example teacheth us not to enterprise any journey or to take in hand any businesse of waight without prayer Muscul. so did Abrahams servant Gen. 24. so did Iacob Gen. 28. 2. Mor. To provide as much as in us lieth not to be chargeable to others Vers. 6. THey tooke their cattell and their goods Though Pharaoh sent them word to take no care for their stuffe yet they provided having of their owne to be as little chargeable as they might to others not like to some that are carelesse for themselves and rely altogether vpon the helpe of others Muscul. this made S. Paul to labour with his owne hands that he should not be grievous to others although it was their dutie to maintaine him 2 Cor. 11.8 3. Mor. The hatred of the world maketh us cleave faster to God Vers. 34. EVery sheepe-keeper is an abomination to the Egyptians God turned the hatred of the Egyptians to their great good for by this meanes they had a place provided by themselves where they might quietly serve God Calvin so when the righteous are hated of the world it causeth them to sequester themselves from the vaine delights thereof and cleave more nearely to God as the prophet David did when his enemies hated him but I gave my selfe to prayer Psal. 109.5 CHAP. XLVII 1. The Method and Argument FIrst in this chapter is set forth the manner of entertainment of Iacob and his sonnes at Pharaohs hands and Iosephs First concerning Iacobs sonnes Ioseph presenteth five of them before the king vers 2. 2. Then they make their request vers 3 4. 3. Pharaoh granteth it vers 5.2 Concerning Iacob he first saluteth Pharaoh 2. Communeth with Pharaoh about his age vers 9.3 taketh his leave 4. Ioseph placeth his father and brethren in the land of Rameses and nourisheth them vers 11.12 Secondly there is declared the extremity of famine and dearth in Egypt 1. They gave all their money for corne vers 13 14. 2. They sell all their cattell and goods for food vers 16 17 18. 3. They sell themselves and their grounds for bread vers 19 20. to v. 27. In this last sale these particulars are expressed 1. Ioseph taketh possession of their grounds by removing of the people from one place of the land to another vers 21. 2. The immunity and priviledge of the princes or priests 3. The covenant that Ioseph maketh for the fift part of the increase and the peoples consent vers 23. to 26. 3. The law established vers 26. Thirdly concerning Iacob there is set forth 1. The time of his dwelling in Egypt and his age vers 27 28. 2. The promise and oath which Ioseph maketh to Iacob to burie him with his fathers in Canaan and Iacobs thankefulnesse to God vers 30.31 2. The divers readings v. 2 he tooke the last of his brethren H. G. P. from his brethren S. of the company of his brethren â— part of his brethren T. G. michtsah a part or end v. 10. Iacob blessed the king H. blessed Pharaoh câ—t v. 12. giving food to every one H. wheate by the body S. providing bread according to every ones family C. nourished them with bread even to the young children G. with bread to the mouth of the little ones â— that is as put into their mouth T. as the father of the house he provided bread for all from the great to the small v. 13. there was no bread in all the world H. in all the land 〈◊〉 v. 13. the land of Egypt and Canaan oppressed with famine H. famished B. G. failed or fainted because of the famine C. S. were mad or at their wits end because of the famine T. labah to be mad to faile that is they did murmure or were mutinous because of the famine v. 18. that we be not destroyed of my Lord. S. we will not hide from my Lord. cat v. 21. and he made the people servants to Pharaoh S. H. he removed the people from citie to citie or into â—â—â—taine cities caet v. 2â— the land of the officers or governours bought he not T. the land of the priests cat he cohen signifieth both a prince and priest v. 22. the priests had a portion out of the common barns H. of Pharaoh cat v. 27. and the Israelites dwelt in Egypt T. and Israel dwelt cat v. 28 and he lived· H. and Iacob lived caet v. 31. he worshipped upon the top of his rod. S. he worshipped toward the beds head B. G. prayed toward the beds head C. Bowed himselfe upon the pillow T. caet mittah with cametz signifieth a bed mitteh with three pricks a rod the Apostle followeth the reading of the Septuagint Heb. 11. which translation was then of great authority in the Church the sense being not much differing 3. The explanation of doubtfull questions QUEST I. Which five of his brethren Ioseph preferred to Pharaoh Vers. 2. Ioseph tooke part of his brethren 1. Because the word here used chetzah signifieth an end or extreame part some thinke that Ioseph tooke five of the uppermost or chiefest of his brethren in person and wisdome sic Lyran. Tostat. so is the word used Iud. 18.2 where the children of Dan sent out five of their strongest men 2. Some thinke he tooke five of the lowest or meanest that Pharaoh should conceive no liking to make them courtiers sic Oleaster but the word here signifieth not an end or extremitie but only a part as shall be shewed 3. Some say that beside Iudah Ioseph tooke one of every of Iacobs wives sonnes that he should not be partiall Cajetan but that is uncertaine 4. Some Hebrewes goe yet further and shew which five they were namely Ruben Simeon Levi Isachar Benjamin five of the weaker sort and therefore their names are not doubled or
should not set our affections upon earthly things but presse forward in our desire toward our heavenly Countrey 5. Morall Good officers should not seeke to inrich themselves Vers. 14. IOseph laid up the money in Pharaohs house Ioseph was a faithfull officer to Pharaoh he did not seeke to inrich himselfe by his office but sought the Kings profit and increased his treasure Mercer Such an one was Iosua who in the division of the land of Canaan to the tribes did not share any thing to himselfe but the children of Israel gave him an inheritance among them when they had made an end of dividing the land Ios. 19.49 Such should officers and Judges be toward the King and people to deale faithfully with the one and justly with the other not to turne all to their owne profit and gaine as many doe now adayes CHAP. XLVIII 1. The Method and Argument of the Chapter FIrst in this Chapter is declared how Ioseph came to visit Iacob when he was sicke Secondly Iacobs testament is set downe first concerning Iosephs sonnes then his gift and legacie toward Ioseph himselfe vers 22. with a generall prophecie of the returne of all his children vers 21. Concerning Iosephs sons 1. The ground and occasion of Iacobs blessing of them is expressed which is first the promise of God vers 4. then the right property that Iacob had in them vers 5. Thirdly because Rachel was taken away leaving not much issue behinde her vers 7. and Ioseph was the eldest of her who was his principall wife 2. Iacobs blessing followeth first the preparation to the blessing where we have set forth 1. Iacobs kissing and embracing of Manasses and Ephraim vers 9 10. 2. Iosephs reverence to his father vers 12. 3. The presenting of his two sonnes and the order of disposing them Manasses to Iacobs right hand and Ephraim to his left vers 13. Secondly in the blessing 1 There is the ceremonie the laying on of Iacobs hands contrary to Iosephs expectation the right hand upon the youngest the left upon the eldest vers 14. 2. The pronouncing of the blessing which sheweth the author or efficient cause God who had fed him and delivered him vers 15 16. and the effects the naming of them among the tribes and their great increase and multiplying vers 16. 3. The ratification of the blessing where we have first Iosephs exception vers 17 18. then Iacobs answer containing a satisfaction to Ioseph vers 8 9. a confirmation of the blessing vers 20. 2. The divers readings v. 1. It was told to Iacob H.S.C. one told Iacob caet v. 7. Concerning the divers reading of this verse see before chap. 35. vers 16. and quest 13. upon that Chapter v. 7. I buried her in the way of the horse-race S. neare the way to Ephrata caet v. 11. I am not deprived of thy face H.S. I had not thought to have seene thy face caet v. 14. He layed his left hand upon the head of Manasses which was the elder changing his hands H.S. hee taught his hands although Manasses was the elder C. guiding or directing his hands of purpose for Manasseh was the elder B. G. he knew feeling with his hands that Manasses was the elder T. caused his hands to understand that Manasseh was the elder P. sacal to understand v. 15. God whom my fathers pleased in his sight S. served in his sight C. walked in his sight cat halach to walke v. 16. That they may grow into a multitude S.H. grow as fish into a multitude cat v. 20. In thee Israel shall be blessed H.S.C. shall blesse caet v. 21. The word of God shall be your helpe C. God shall be with you caet v. 22. I give thee Sechem the chiefe part above thy brethren S. I have given thee one portion of land c. B. I give thee one principall part or portion above c. C.G.T. Sechem signifieth a part portion or elbow of ground and it is also the proper name of a place Which I tooke out of the hand of the Amorites by my prayer and deprecation C. by my sword and my bow caet 3. The explanation of doubtfull questions QUEST I. Of the adopting of Manasseh and Ephraim into the degree of Iacobs sonnes Vers. 5. MAnasseh and Ephraim shall be mine as Ruben and Simeon are mine 1. Iacob upon Gods promise that he should increase into many people by the spirit of prophecie adopteth Manasseh and Ephraim into the number of his sonnes that seeing Rachel was taken away before he had many children by her he should by these be increased 2. He adopteth them in the place of Ruben and Simeon the two elder brethren and so the birth-right is conveyed from Ruben to Iosephs sonnes because he had defiled his fathers bed 1 Chron. 5.1 3. Here we have the practice of that law afterward established Deut. 22.17 of allotting a double part to the eldest Iun. for Ioseph had a double part in that two tribes came of him whereas the rest of his brethren had but each one his tribe Manasseh and Ephraim had not each of them his double part to the rest as some Hebrewes thinke but they two being the fathers of the two tribes doe make their fathers part double to the rest Mercer QUEST II. Whether Ioseph had any other sonnes beside Manasseh and Ephraim Vers. 6. THe linage which thou hast gotten after them c. 1. This is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentially which thou maiest get afterward for the Scripture maketh no mention of any sonnes beside these two that Ioseph had at this present Iun. Mercer as also it might be uncertaine whether Iosephs wife were at this time with childe Mercer 2. The other sonnes should be more properly Iosephs yet so as that they should make no tribe of themselves but be accounted with Manasseh and Ephraim Iun. 3. They are deceived which thinke that Machir and Galaad of Manasseh and others of Ephraim were those other sonnes of Ioseph for they are his nephewes and Manasseh and Ephraim were their fathers not their brethren also some thinke that if Ioseph had begotten any other sonnes they should have had no inheritance in Canaan but this is not like seeing they came of Iacob whose whole seed was chosen likewise whether Ioseph had afterward any other sonnes it is uncertaine it is like he had not because no mention is made of them in Scripture neither doth it much skill seeing they were to be annexed and incorporate into these two tribes of their brethren Mercer QUEST III. Why Iacob maketh mention of the death and buriall of Rachel Vers. 7. I Buried in the way to Ephrath 1. Iacob maketh mention of the death and buriall of Rachel 1. Not to answer a secret objection why he buried not Rachel in the double cave with his fathers as he himselfe desired to be buried and thereupon tooke an oath of Ioseph because she died
the nine first plagues but the tenth when the first borne were slaine made him to stoope sic Fagius Iunius Piscator 4. Places of doctrine Vers. 14. I Am that I am or Eheje which am here is proved the unity of the Godhead that God is but one for he only is God Who is that is from all eternity for they are no Gods which were not from the beginning so the Lord saith There is not a God besides me Isay 44.8 He that is is but one Where as it is before proved that this was Christ which appeared in the bush to Moses and that Christ saith of himselfe I am and so it is expounded of Christ Rev. 1. Which was which is and is to come hence it is also evident that Christ is God as our Saviour himselfe saith Ye beleeve in God beleeve also in me Ioh. 14. If he were not God we were not to beleeve in him Vers. 18. We pray thee now let us goe The Lord could if it had pleased him have delivered his people at the first with a mighty hand but the Lord doth not alwayes shew his immediate power but worketh by meanes as here he first sendeth a message to make him more inexcusable if he resisted Ferus 5. Places of controversie 1. Cont. Against the superstitious profession of Anchorists and Heremits Vers. 1. DRove the flocke to the backside of the desart In that we reade that holy men repaired oft to desart places as Moses Elias Iohn Baptist yea our Saviour went apart often to pray this is no warrant for the popish profession of Anchorists and Heremites for these holy men did but for a time only sequester themselves the more seriously to be given to prayer and meditation not leaving and renouncing their callings as the other superstitious sort doe Againe they in time of persecution fled into desart places therein shewing their humane infirmity least they might have beene forced by persecution to deny the faith but these doe place the greatest perfection in this life in that solitary profession Simler 2. Cont. Whether Angels have power to blesse and their blessing to be craved Vers. 2. THe Angell of the Lord appeared unto him Pererius thinketh that this was a ministring or a created Angel notwithstanding Moses wisheth the good will of him that dwelt in the bush to come upon the head of Ioseph Deut. 33.16 for saith hee the blessings may be desired as well of Angels â—s of holy men as Iacob prayeth that the Angell blesse the children Gen. 48.16 Contra. 1. We deâ—â— not but that Angels as well as men may instrumentally pronounce the blessings of God as from him 〈◊〉 his name but not originally and so to be resorted or prayed unto as the authors and fountaines 〈…〉 2. It is without example in Scripture to with any blessing but from God as the Apostles 〈…〉 use this salutation in their Epistles Grace mercie and peâ—ce from God the Father and from 〈◊〉 â—ord Iâ—sus Christ. 3. The Angell whom Iacob speaketh of in the same place he calleth the God of hâ—s fathers 4. And Moses also calleth him that dwelt in the bush Iehovah vers 12. Blessed of Iehovah be his land 3. Cont. Against superstitious outward rites and ceremonies Vers. 5. PVt thy shooes off thy feete By this usage and ceremonie Pererius would warrant all these superstitious rites and usages which are a foote among them in the popish Church and thus enveyeth against them which condemne them Quis non Haereticorum nostri temporis rideat amentiam aut impetatem execretur who will not either deride the madnesse of the Heretikes of our time or accuse their impietie Thus these barefoote Friers doe rage as though they were mad when their ridiculous toyes and fooleries are enveyed against Concerning this ceremony of baring the feete it was for the time comely and commendable during the time of ceremonies but it is now no more required of us than other Jewish ceremonies which are abolished but this hath beene alwayes Sathans craft to bring men to an outward imitation of ceremonies leaving the substance for even so among the heathen this custome was continued of going barefoote in sacred actions Pythagoras gave this rule to his schollers Nudis pedibus rem sacram facâ—â—o With bare feete dispatch the sacred businesse the Romans had their nudepedalia sacrâ— their barefoote sacred solemnities The Lacedâ—monians also did worship with bare feete It is sufficient for us leaving the ceremony to retaine the thing to come before the Lord with bare hearts and duely prepared affections In Augustines time the contrary ceremony was strictly observed not to touch the ground with bare or naked feete of which kinde of curiosity in outward usages hee thus complaineth I am multis prâ—sâ—mptionibus plaena sunt omnia ut gravius corripiatur qui per octavos suos terram nudâ— pede teâ—igâ—ru quam qui mentem vinolenâ—â—a sepelâ—erit All things are so full of humane presumptions that hee is more sharpely rebuked which during his octaus â— after baptisme doth touch the ground with bare feete then he which drencheth his soule in wine S. Paul concerning such things giveth this rule Touch not cast not handle not all which things perish with the using Colos. 2.21.22 and a little before vers 17. Which are shadowes of things to come but the body is in Christ. 4. Cont. Against the holinesse imagined to be in places Vers. 5 FOr the place where thou standest is holy ground It was holy for this present because of the apparition and presence of God but this was no inherent holinesse annexed continually to the place but when the cause of this holinesse ceased the heavenly vision and apparition the effect also the holinesse in the ground was suspended Bethel was an holy place when Iacob saw the vision of the ladder there and so long as the worship of God there continued but when it began to be defiled with Idolatry it was no more Bethel the house of God but Bethaven the house of iniquity The temple of the Jewes was holy and because of it Jerusalem was called the holy Citie so long as they continued in the true worship of God but after they had crucified the Lord of life both the temple and Citie as prophane were destroyed Herein appeareth the error of former times when such bloudy battels were fought for recovering of the Holy land as it was called by the evill successe whereof it is evident that Christians were too much addicted to the holinesse of the place Wee deny not but that a reverent respect is to bee had to places both for the end that we desire to see those places where holy men have lived to imitate their vertue and in respect of the use that such places as are consecrated to the exercises of religion should not be prophaned and abused but to put any religion or holinesse in such places is superstitious Simlerus 6. Morall observations 1. Obs.
search these were the bones of Ioseph certainly knowne they shew the bones and parts no man knoweth of whom for they in divers places offer to the view of the people divers bodies and heads foure or five armes of one Saint neither were these bones of Ioseph carried in the fight of all Israel adored as theirs superstitiously are Simler 3. Conf. Against the heresie of Servetus Vers. 21. THe Lord went before them by day in a piller of a cloud Servetus held this execrable heresie that this increata nubes Christi fuit Deitas that this uncreated cloud was the Deitie of Christ which he calleth filium figurativum the figurative Sonne which detestable heresie is not worthy of any confutation but with all indignation to be rejected and detested for he maketh the Deitie of God corporall contrary to the Scripture which saith God is a spirit and maketh a visible substance to be without beginning whereas all things visible are created Coloss. 1.16 and directly this heresie impugneth that saying of the Prophet Esay chap. 4.5 where he alludeth to this place The Lord shall create upon every place of Mount Sion a cloud and smoke by day c. It was then a created and not an uncreated cloud 6. Morall observations 1. Observ. As the Lord worketh for us redemption so of us he requireth obedience Vers. 2. SAnctifie unto me all the first borne As the Lord had for his part delivered and saved their first borne so he requireth of them their first borne As God hath dealt mercifully and graciously with us so he expecteth somewhat againe of us namely our obedience we must not looke unto that onely which God hath done unto us but consider also what is to bee done by vs. As our Saviour saith to his Apostles As my father sent me so send I you As Christ was sent for our redemption so we must also bee employed in Gods service to testifie our thankfull obedience So our Saviour bidding his Apostles to preach the Gospell addeth teaching them to observe all things which I have commanded you As the glad tidings of salvation is published unto men so of them is required againe obedience Ferus not as an helpe unto their salvation which is perfited without our service but as a true and lively testimonie of our faith whereby we apprehend salvation 2. Observ. How we must offer our first borne unto God AGaine as they were commanded to consecrate unto God their first borne so we must offer our first and best things unto God the Lord will have the prioritie of our service Simlerus As our Saviour biddeth us first to seeke the Kingdome of God and the righteousnesse thereof Matth. 6. our first studies our first times must be consecrated unto our God as the Apostle exhorteth to give up our bodies a living sacrifice holy and acceptable unto God Rom. 12.1 3. Observ. God tempteth his children according to their strength Vers. 17. LEst the people repent when they see warre God hath respect unto his chidrens infirmitie and suffereth them not to be tempted above their power Piscator But Gregorie doth notably amplifie this point Tres modi sunt hominum ad Deum conversorum inchoatio medium perfectio inchoatione inveniunt blandimenta dulcedinis in medio tempore certamina tentationis ad extremum perfectionem plenitudinis c. There are three degrees of men that are converted unto God the beginning the middest and the perfection in the beginning they finde pleasant allurements in the middle hard tentations in the end a full perfection Like as first a man entertaineth his spouse with sweet perswasions afterward being married to her hee trieth her with sharpe reprehensions being thus tried he soundly enjoyeth her So this people being brought out of Egypt primò accepit blandimenta signorum first receiveth alluring signes afterward probationibus exercetur in â—remo they are exercised by tentations in the wildernesse and lastly in the land of promise virtutis plenitudine confirmatur they are fully confirmed Sic Gregor lib. 14. moral cap. 13. 4. Observ. The will of the dead must faithfully be performed Vers. 19. FOr he had made the children of Israel sweare Moses most faithfully causeth the last will and Testament of Ioseph to be fulfilled whereby we are taught that the last minde and will of the dead in honest and lawfull things ought by no meanes to be violated Osiander as the Apostle saith the Testament is confirmed when men be dead Heb. 9.17 God will surely revenge their quarrell whose soules he hath received to his protection whose godly bequests are reversed and their last minde not fulfilled Such as are unfaithfull to the dead will be much more to the living And as God professeth himselfe the speciall protector of the fatherlesse and widow so he will maintaine the cause of the dead that are fatherlesse to the world and their soules as it were widowes for a time absent from their bodies 5. Observ. We must alwayes bee watchfull Vers. 22. THat they might goe both by day and night The people were to take their journey whether by day or night when the cloud was lift up from the Tabernacle they were therefore diligently to take heed both by day and night that they might be readie when the Lord gave them a signe to goe forward wherefore they are said to keepe the Lords watch Numb 9.19 So our Saviour biddeth us also to watch and alwayes to bee in a readinesse because we know not when the master of the house will come at even or at midnight at the cocke crowing or in the dawning Mark 13.35 Pellican CHAP. XIV 1. The Argument and method IN this Chapter is described the most miraculous and admirable passage of the children of Israel over the red Sea there are two parts of the Chapter the bringing of the Israelites unto the Sea to vers 14. their passing over the Sea with the destruction of the Egyptians to the end of the Chapter In the first part is set forth first the counsell of God unto Moses containing first a commandement where they should campe vers 2. then a reason thereof taken from the vaine consultation and opinion of Pharaoh that they were tangled in the land vers 4. then the execution thereof in following after them which is amplified by the overruling cause Gods providence and justice in hardning his heart and the end thereof the glory of God vers 4. 2. Then followeth the execution first in the behalfe of the people they did as the Lord commanded them secondly on Pharaohs part 1. Both in pursuing and following after them with the occasion thereof the report that was brought and their repentance in letting the people goe vers 5. The manner thereof he made readie his horse and chariots vers 6.7 and the ordering and disposing cause Gods justice in hardning his heart vers 8. 2. As also in overtaking them vers 9. 3. Afterward the events hereof are declared 1. The feare of the people
within it Piscator The common mappes therefore are here in errour that describe the journey of the Israelites thorow the middest of the sea from one side to the other straight over 3. Wherefore the truer opinion is that they went thorow the sea but at the further end and corner of it as it were Piscator They went into the very depth of the sea and fetched not a compasse onely in the side of the sea as the first opinion seemeth to be for the waters are said to be congealed in the heart of the sea vers 8. Simler Neither yet did they passe thorow the middest as though the sea should have beene parted into two equall parts but their way thorow the sea was somewhat aslope as it might bee from the West to the Northeast because they meet with the wildernesse of Etham againe which vast desert seemeth to have fetched a compasse from Egypt side about the end of the red sea and so winding againe on the East side So that I neither thinke that this desert of Etham was altogether on the West side of the red sea toward Egypt for it is altogether unlike that the Israelites arrived toward Egypt againe neither was part of it quite on the other side of the red sea Eastward toward Arabia but that it was one continued desert from that place where they entred the red sea and so fetched a compasse abouâ— the North end of that sea to the place where they landed see more hereof Quaest. 17. in cap. 14. QUEST XXVI Of the divers kindes of women singers mentioned in Scripture Vers. 20. ANd Miriam the prophetesse Miriam and her company and queere of women being encouraged by the example of the men and following the direction of Miriam that was stirred up by the instinct of the spirit being a prophetesse did both by singing and seemely dauncing and gestures expresse their joy and give thankes unto God So that not onely men but women also did use to sing unto the praise of God A lande enim Dei nemâ— tacere dâ—bet For none ought to bee silent in Gods praise But we shall finde three sorts of women singers in the Scriptures 1. Some were such as were used only for recreation for the voice of women for musicall harmony doth in these two respects excell the voice of men both in smalnesse and sharpenesse and in the continuance and unchangeablenesse the constancy of voice and time holdeth in that unconstant sex So Salomon for his pleasure and recreation had men singers and women singers Eccles. 2.8 2. Another sort of women singers were such as were used to set forth the praise of God in publike solemnities and these were either professed singers as among those that returned from the captivity of Babylon there were two hundred singing men and singing women Esra 2.65 or they were voluntaries such as of their owne accord came forth triumphantly to meete those that returned in victory as the women met David and Saul with songs and daunces 1. Sam. 18.5 3. There was a third sort of singers that were extraordinary who did not onely sing but by the spirit of prophesie indited to the praise of God as Miriam here and Deborah Iudg. 5. and Anna 1. Sam. 2. Mary Luk. 2. QUEST XXVII Whether women did at any time publikely prophesie THe Prophetesse Miriam was a Prophetesse because the Lord used to speake unto her by vision as unto other Prophets as is evident Num. 12.2 where she and Aaron object against Moses Hath not the Lord also spoken by us Such Prophetesses were Deborah Anna and Huldah and in the new Testament Elizabeth Mary Anna the daughter of Phamul and Philips foure daughters also were Prophetesses Act. 21.9 But here the question is whether these Prophetesses were admitted or did take upon them publikely to teach 1. Some are of opinion that they did not because according to S. Pauls rule women ought to keepe silence in the Church 1. Cor. 14.34 2. Other thinke that women were barred A pradicatione tantum non à laude Dei They were only enjoyned silence from preaching but not from praising God 3. But it is more probable that these Prophetesses extraordinarily stirred up did also publikely prophesie not privatly onely in their families as may be proved by these reasons 1. Because the gift of prophesying was given them to edifie the Church withall they having then the gift did use it to the right end 2. It is confirmed by example Miriam saith The Lord hath spoken by us Deborah judged Israel publikely being a Prophetesse Iudg. 4.4 she did therefore exercise her propheticall gift publikely 3. Saint Paul speaketh of women prophesying in the congregation 1. Cor. 11.5 It should seeme then that some women being Prophetesses such as Philips daughters were did publikely prophesie Beza thinketh the Apostle speaketh not of the particular act of women but of the whole act of the congregation which is said to pray or prophesie when one only prayeth or prophesieth that is preacheth But it seemeth otherwise by the use of this word elsewhere Yee may all prophesie one by one that all may learne 1. Cor. 14.31 Here the Apostle speaketh of the particular act of prophesying Others answer that the Apostle commendeth not this use of women to prophesie publikely but elsewhere reproveth it enjoyning women to keepe silence in the congregation as chap. 14.34 Genevens But it rather seemeth that the Apostle misliketh not the act in the extraordinary prophesying of women but the manner and willeth that it should be done with comelinesse and order And concerning that place objected wherein silence is enjoyned women the Apostle speaketh of the ordinary calling of preaching and prophesying which women ought not in any wise to usurpe not of the extraordinary gift and function of prophesying which as the Lord hath sometime given unto women so no doubt they accordingly used the same herein therefore I subscribe rather to the judgement and opinion of Simlerus QUEST XXVIII Why Miriam is said to be the sister of Aaron not of Moses THe sister of Aaron She is called the sister of Aaron rather than of Moses for these reasons 1. Ne videretur Moses genus suum commendare Lest Moses might have beene thought to commend his kindred Ferus 2. Because Aaron was the elder brother and so she was first Aarons sister before she was Moses Simler 3. Because she lived in Egypt in the time of Moses absence and exile and so was better knowne commonly to be Aarons sister than Moses Piscator 4. Beside it seemeth that Conjunctius vixit Shee was in great league with Aaron for they two conspired together against Moses Num. 12. Simler 5. And this is expressed concerning Miriam here called a Prophetesse to shew how the Lord blessed that house of Levi and what worthy instruments he raised from thence Moseâ— elegit in ducem Aaron in Sacerdotâ—m Miriam in prohetissam Moses was chosen to be the Captaine Aaron for a Priest and
his Prophet saith They worship mee in vaine teaching for doctrines the commandements of men as our Saviour citeth the Prophet Maâ—kâ— 7 5. Places of confutation 1. Confut. Against uncertainty or doubtfulnesse of salvation Vers. 13. THou wilt carry thy people But in the Hebrew it is â—achitha thou hast carried Propter certitudinem fidei sic de futuris loquitur ut de praeteritis For the certainty of faith hee so speaketh of things to come as already past Ferus As S. Paul saith By his mercy he saved us Tit. 3.6 whereas yet we are not saved but are assured of our salvation by faith in Christ This then sheweth the absurdity of popish doctrine that counteth it presumption for any man to be assured of his salvation 2. Confut. Against the Maniches Vers. 25. ANd there he proved him The Maniches upon the like place where the Lord is said to tempt Abraham thus objected Egone Deum colam qui tentat shall I worship a God that tempteth These Maniches rejected the old Testament and the Author thereof they made two beginnings one of evill the other of good two chiefe Princes the one of darknesse to whom they ascribed the old Testament the other the Prince of light whom they held to be the Author of the new Testament Sâ— displiceat tibi Deus tentans displiceat Christus tentans If God displease thee because he tempteth then must Christ also displease thee because he is said also to tempt As he said to Philip Whence shall we buy bread that thâ—se may eat Ioh. 6.5 then it followeth This he said to prove or tempt him for he himselfe knew what he would doe Christ is said to prove him that is to see what he would say so Deo tentante id quod occultum est proditur God tempteth that what is hid may bee bewrayed Deus tentat ut dâ—ceat and God tempteth to teach and instruct August de tempore serm 7â— See before quest 50.51 3. Confut. Against free will Vers. 26. IF thou wilt give eare unto his commandements These and the like places are urged by the Romanists to prove freewill as Esay 1.19 If yee consent and obey yee shall eat the good things of the land upon these and such other places they argue thus If it bee in our power to performe these conditions then have wee free will if not to what end are they propounded Bellarm. lib. 5. de grat cap. 19. Contra. This argument consisteth upon a disjunctive proposition These places either shew free will or else they are propounded in vaine First therefore I answer that according to their collection these places as well shew that a man hath power of himselfe to keepe the Commandements as that hee hath free will But this S. Paul denieth and thereupon hee concludeth that every one that is of the workes of the Law is under the curse because they cannot keepâ— it Secondly these places being urged in their sense doe as well conclude that a man of himselfe without grace may keepe Gods commandements for if a man cannot performe them wholly of himselfe the same question remaineth why they are propounded to him that cannot keepe them Thirdly And yet though it bee not in mans power to keepe these commandements they are not in vaine for they serve as spurs to incite and stirre us up to obedience and to strive unto perfection and to labour to goe forward But S. Paul sheweth the onely sufficient reason why the Lord gave the Law to bee a Schoolemaster to bring us unto Christ Galath 3. And Augustine writeth excellently of this point Non ob aliud superbis data ista praecepta sunt quam ut in suis viribus deficientes in quibus confidebant liberatoreâ— requirerent These precepts were for no other cause given to the proud people than that failing in their owne strength wherein they trusted they should seeke for an helper and deliverer Contra Celestin. de perfectione justitiae 6. Places of Morall Observations 1. Observ. Against vaine confidence in strength or riches Vers. 4. HIs chosen captaines were drowned also in the red sea Notwithstanding their great power nobility favour with the King skill in feats of warre the Lord being mightier than they and a greater man of warre was able to confound and overthrow them this sheweth that no man should put confidence in his nobility power riches Ferus As the Prophet saith Ierem. 4.23 Let not the wiseman glory in his wisdome nor the strong man glory in his strength neither the rich man glory in his riches c. 2. Observ. The enemies of the Church are the enemies of God Vers. 7. THou hast overthrowne them that rise against thee They which are enemies unto the Church the Lord holdeth them to be his enemies they which rise against his people doe set themselves against the Lord as the Lord Jesus said to Saul Why persecutest thou me Simler They then which oppose themselves to the Church and people of God doe bid battell to the Lord himselfe and hee will take their cause in his owne hand and maintaine it 3. Observ. Sinne presseth downe to hell Vers. 10. THey sunke as lead in the mighty waters Sinne is heavy and presseth downe yeâ— it weigheth downe to hell Examinemus ergo nos per poenitentiam ne deprimamur gravitate pecâ—atorum usque in profundum Let us therefore examine our selves by repentance lest wee bee pressed downe with the weight of our sinnes into the deepe Ferus So the Apostle exhorteth That wee should cast away everything that presseth downe and sinne that hangeth on so fast Hebr. 12.1 4. Observ. Not to give over to goe on in our calling notwithstanding the unthankefulnesse of men Vers. 24. THen the people murmured against Moses and he cried unto the Lord. Moses notwithstanding the peoples murmuring goeth on in his calling and leaveth not off to pray for them though they were a very stubborne and ungratefull people this teacheth the servants of God to goe on with courage in their calling notwithstanding the evill acceptance in the world of their labours Ministers must looke for small thanke at the hands of men for their paines nor yet must such as labour either by preaching or writing to propagate the knowledge of the truth looke for their reward among men nay it ought to be a comfort unto them that they find not their reward here for it is a sure signe that a greater reward is laid up for them in heaven As the Lord saith by his Prophet Ieremy Râ—fraine thy voice from weeping and thine eyes from teares for thy worke shall be rewarded Ierem. 31.16 As Moses here prayeth for a murmuring and unthankfull people the like doth Samuel God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good and right way 1. Sam. 1â— 23 5. Observ. Obedience the best remedy against sicknesse Vers. 26. IF thou wilt keepe all his ordinances then I will put
affliction followeth another as long as we are in this life Vers. 1. WHere was no water for the people to drinke God doth divers wayes exercise his children and trie their faith as before with want of food so now with penury of water and presently after with warre Piscator And thus it falleth out in the desert and wildernesse of this life that one temptation followeth another till we come to the celestiall Canaan and so as the Scripture saith We must through many afflictions enter into the Kingdome of heaven Act. 14.22 2. Observ. Ministers must not intermit their dutie though it be evill accepted Vers. 4. ANd Moses cried to the Lord. Moses is not discouraged by the ingratitude and murmuring of the people to forsake his calling hee intermitteth not his dutie nor ceaseth to pray for them whereby the Ministers of Jesus Christ are taught that notwithstanding the evill acceptance with the world of their painfull and godly labours they should persever and continue still in discharging their dutie Marbach As Samuel saith God forbid that I should sinne against the Lord and cease praying for you â— Sam. 12.23 3. Observ. We must still goe forward and hold out to the end Vers. 1. THey departed by their journey As the Israelites stayed not in one place but still went forward approaching still nearer to the promised land so we must still goe forward in the pilgrimage of this life and hold out to the end of our journey till we have attained to our celestiall inheritance as the Apostle saith Let us studie to enter into that rest lest any man fall away after the same example of disobedience Heb. 4.11 Ferus 4. Observ. Prayer is not effectuall unlesse it be fervent Vers. 11. WHen he let his hands downe Amalek prevailed While Moses prayer was fervent it was effectuall but when his zeale abated which is signified by the letting downe of his hands he failed of the effect which teacheth us that so long as we lift up hearts and hands unto God by a lively faith we overcome our spirituall enemies but when our zeale waxeth cold and our faith faint they are superiour Piscator Therefore the Apostle having said The prayer of a righteous man availeth much addeth if it be fervent Iames 5.16 5. Observ. The punishment of the wicked though it be deferred will most certainly come Vers. 14. I Will utterly put out the remembrance of Amalek This was not presently accomplished but the judgements of God were suspended above 400. yeares untill the reigne of Saul which sheweth that the judgements of God though they bee deferred a long time yet in the end will most certainly come Marbach As the Apostle saith Whose judgement long agone is not farre off and their damnation sleepeth not 2. Pet. 23. CHAP. 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. 2. The divers readings Vers. 1. The Prince of Midian I. C. rather than Priest B. G. cum cater cohen doth not onely signifie a Priest but Princeâ— 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 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 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 Râ—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 adjâ—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 Numb 10.29 where Hobab is said
in Exod. c. 23. 2. Some that 49. is counted for 50. Simler Or that the Law was given not upon the third day but the fourth day of the moneth or that 31. dayes must bee reckoned to the second moneth Simler But the best answer of these is that the Law was not given before the fourth day of the moneth which was the third day from the time taht the Lord spake to Moses to sanctifie the people vers 10. as shall be further shewed quest 16 following 3. Augustines computation is that wee must take 17. dayes of the first moneth because they eat the Passeover upon the 14. day at even and 30. of the second moneth and three of the third and so have we full 50. dayes So account also Gloss. ordinar Ferus Saving that they make this first day of the third moneth but the 47. day which is this last account must bee the 48. for 17. of the first and 30. of the second moneth make 47. dayes and then the first day of the third should be the 48. But there remained not 17. dayes of the first moneth to be counted as shall be further declared quest 16. QUEST IV. Of the place where they encamped Vers. 2. THey came to the desert of Sinai and encamped c. 1. It is not said as before they came by their journeyes to Rephidim chap. 17. 1. because they had other stations before there omitted as Dopke and Alush but here they came without any stay from Rephidim to the desart of Sinai Tostat. 2. This was the 12. station which the Israelites had after they came out of Egypt Hiero◠This place was distant from the red sea about 90. miles so that the Israelites might march some 8. miles a day which considering their carriages and their little ones which went with them was sufficient for a dayes journey Simler 3. There was both the mount Sinai and the desert of Sinai which was the region which lay about Sinai so called of the mountaine Lippoman 4. Whereas they are twice said to have encamped which the Latine interpreteth by two words castrametari to encampe and tentoria figere to pitch their tents though the same word chanah be repeated in the originall Some make this difference that the first encamping was the appointing unto every one his standing places by certaine Officers and then according to this designement they pitched their tents Tostat. Lyran. But this is more curious than needeth the reason of this repetition is because first the place in generall is described where they camped namely in the wildernesse secondly the particular place is designed they camped before the mount QUEST V. Whether the Israelites encamped on the East side of the mount Sinai Vers. 2. THey encamped before the mount 1. Lyranus thinketh that the Israelites pitched on the East side of the mount so that the mount it selfe lay Westward from them that they might bee ready to worship the Lord descending upon the mount for the Jewes used to worship toward the West the Tabernacle being so placed that the doore was Eastward and the most holy place toward the West and the starres in the heavens take their course from the East toward the West as Nehemiah saith All the host of heaven worshipped thee Nehem. 9.6 But this opinion of Lyranus is confuted by Burgens and Tostatus their reasons are these 1. The people when they came to mount Sinai did not know whether the Lord would appeare in any such visible manner as he did and therefore it is not like they did so dispose themselves or to such an end Tostat. 2. The Israelites indeed did worship toward the West when they were in the Tabernacle but when they were out of the Tabernacle which was pitched in the middest of the campe then they all worshipped toward the Tabernacle whether it were East or West otherwise some should have turned their backes upon it So before the Tabernacle was set up when Moses went unto his Tabernacle all the people worshipped at their tent doores Exod. 33.10 but all their tent doores could not open one way toward the West Tostat. 3. The Israelites in captivity worshipped toward Jerusalem as Daniel opened his window that way which was Southward from Babylon and Babylon lay North from Jerusalem Tostat. And wheresoever the Jewes are at this day thorow Europe they worship toward Jerusalem Burgens And Salomon prayeth that when the people went to battell and prayed toward the house of God that the Lord would heare them 1. King 8.44 But being abroad in battell the Temple could not be alwayes Westward from them 4. Beside though at other times they prayed toward the West yet wheresoever they saw any visible presence of Cod they were notwithstanding their usuall custome to turne themselves that way Tostatus 2. Tostatus opinion then is that they pitched on the South side of mount Sinai because they came from Egypt which lay Southward from mount Sinai 3. But the more probable opinion is that they lay in circuit and compasse about the mount as Paul Burgens That they might the better heare and see what was done as the Lord saith to Moses That the people may heare while I talke with thee vers 9. And Moses is commanded to set markes for the people round about the hill vers 12. so that it seemeth the campe of Israel compassed the mountaine though not round about yet on more sides than one But here Mathias Thoring the Replier against Burgensis taketh this exception that the host of Israel could not lye about mount Sinai because on the one end toward Egypt the hill is continued and Iosephus maketh Horeb a part of it and on the other side some thinke that mount Sinai is extended even unto the Land of promise because of the Apostles words Sinai mons est in Arabia conjunctus est ei qua nunc est Ierusalem Sinai is a mountaine in Arabia and is joyned unto that which is now Ierusalem Galath 4.25 So the Replier Repl. in 19. cap. Exod. Contra. 1. We grant that the hilly tract where Sinai is situate reacheth a long way toward Egypt and is called Horeb but Sinai was an high hill over all the rest of such an height as that they could scarce see to the top of it as Iosephus writeth lib. 3. cap 4. This need bee no let but that some part of the host might incampe on that side toward Egypt though it were somewhat hilly and admit they did not this maketh only against Tostatus opinion that thinketh they incamped all on the South side toward Egypt they might lye round about on the other sides the South side only excepted 2. That Sinai is not continued unto the land of Canaan it is evident by all mappes and descriptions of that country the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle useth signifieth the answering or correspondencie of Sinai unto the earthly Jerusalem in that allegory which the Apostle maketh not any conjunction
Paulus Burgensis doth herein finde fault with Lyranus for it is evident by that sentence borrowed from Augustine that he which suffereth his brother to perish when it is in his power to helpe him in effect killeth him and so is a transgressor against the sixth Commandement Thou shalt not kill 2. And as for the workes of mercy they are commanded in those severall precepts where the contrary is forbidden as the same Law which forbiddeth to take away a mans life commandeth us if it be in our power to preserve it and where we are inhibited to take away our neighbours goods wee are likewise willed to relieve him with ours where there is cause and in the same Commandement where it is made unlawfull to take away our neighbours good name it is enjoyned that wee should by all meanes seeke to preserve it QUEST XVII Of the true reading and meaning of these words that they may prolong it THat thy dayes may be prolonged But in the originall it is put in the active that they may prolong as read Iun. Momanus 1. Some referre it unto the parents that they by their prayers and blessings may cause the life of their children to be prolonged Oleaster As in the same sense they are said to receive them into everlasting tabernacles Luk. 16.4 and men are said to save 1. Timoth. 4.16 and Iam. 5.20 sic Iun. 2. Ab. Ezra understandeth it of the precepts and commandements which shall procure long life to those which obey them 3. But the verbe is rather here taken impersonally and in the signification of a verbe neuter That thy dayes may prolong that is may bee lengthened so the Childe And it is an usuall phrase with the Hebrewes to put the active in a passive signification as Iob 4.19 They shall destroy them before the moth that is they shall bee destroyed and Iob 7.3 They have appointed painefull nights unto mee that is were appointed unto me Iun. And this seemeth rather to bee the sense because Saint Paul so taketh it Ephes. 6.3 That it may be will with thee and that thou maist live long in the earth Simler QUEST XVIII In what sense the Apostle calleth this the first Commandement with promise BUt whereas Saint Paul saith that this is the first Commandement with promise Ephes. 6.2 hereupon this doubt ariseth in what sense the Apostle so calleth it seeing there is annexed unto the second Commandement a large promise of shewing mercy unto thousands to them that love God Hereunto divers solutions are made 1. Hierom bringeth in two expositions yet resolving of neither As first how some doe take the whole Decalogue because it was first given unto the Israelites after their comming out of Egypt for one Commandement and so would have this promise not peculiar unto this precept but unto all the rest But this is against the Apostles meaning for he doth annex this promise as peculiar to this duty of honouring our parents and calleth this the first Commandement with promise 2. Others doe thinke that in the second Commandement Non tam promissionem prolatam quà m sententiam in landes Dei esse finitam That it is not so much a pronouncing of a promise as an ending of the sentence in the praises of God but herein the fifth Commandement the promise is divided from the precept and the sentence is broken off and not continued as there But Hieroms reason overthroweth this answer Observa quòd verba sunt sponsiones c. Observe that these are words of covenant shewing mercy unto thousands and they are added as a reason joyned to the Commandements Hieron in 6. ad Ephes. 3. Ambrose understandeth the Apostle thus Hac causa dixit quod est mandatum primum in promissione ut discerneret inter mandata quae ad Deum mandata quae ad homines pertinent Therefore he said Which is the first Commandement with promise that he should discerne betweene the Commandements which appertaine unto God and those which belong unto men Ambros. in 6. ad Ephes. His meaning is that it is the first precept of the second Table with promise 4. But I rather resolve with Simlerus and Vrsinus that this is the first precept that hath any speciall and particular promise the other promise added to the second Commandement is generall to all those that love God and so not restrained only to that precept but is extended generally to the obedience of the whole law QUEST XIX Why the promise of long life is made to obedient children THat thy dayes may belong c. 1. Cajetane giveth this reason why this promise of long life is made to obedient children Tanquam gratis acceptâ— Ã parentibus beneficio vitae As being thankfull for the benefit of life received of their parents for it is fit that they which are thankfull to their benefactors should enjoy the benefit long Calvine also to the same purpose God doth shew his favour in prolonging of this life Vbi erga eos grati sumus quibus â—am acceptam ferre cenvenit When we are thankfull to those of whom we have received it So also Thomas Qui non honorat parentes tanquam ingratus meretur vita privari He that honoureth not his parents deserveth as an ungratefull man to bee deprived of life which he received of his parents 2. Thomas Aquin. also yeeldeth another reason In those precepts it was necessary to adde a promise ex quibus videbatur nulla utilitas sequi vel aliquae utilitas impediri where no profit was either not expected or seemed to be hindred therefore in the second Commandement which forbiddeth idolatry a generall promise is propounded because by the worship of Idols Idolaters looked for great benefits which seemed by this meanes to be cut off and because parents being aged are wearing away ab eis non expectatur utilitas no profit is expected from them and therefore a promise is put to this precept of honouring parents Sic Thom. 1.2 qu. 100. art 7. ad 3. But this reason seemeth somewhat curious 3. Oleaster rendreth this reason Because parents doe prolong the childrens dayes precibuâ— by their blessings and prayers 4. Thomas addeth further this reason is put to ne credatur non deberi praemium c. lest a reward might be thought not to be due for the honouring of parents because it is naturall QUEST XX. What other blessings are promised under long life BY long life here not only the lengthening of dayes is understood but other benefits also 1. Tostatus giveth this reason because without other temporall blessings vita laboriose miserabiliter ducitur mans life seemeth to be but full of labour and misery and so no blessing quaest 20. 2. Pelargus thus distinguisheth these blessings Vt triplex honor ita triplex pramium As a threefold honour is to be yeelded to parents so a threefold reward is promised pro honore obediâ—ntiae vita gloriosa for the honour of obedience a glorious life pro honore
multitude of sacrifices which were to be offered therein as is prescribed Numb 28.29 4. And in regard of their continuance for two of them the Pasch and feast of Tabernacles continued each of them seven dayes the Pasch held from the 15. day of the first moneth unto the 21. day and the feast of Tabernacles likewise began the 15. day of the seventh moneth and ended the 21. day Pentecost onely hath one day allowed which was the 50. day after the Passeover Levit. 23.16 Tostat. 5. These feasts also were observed in remembrance of three great benefits the Passeover of their deliverance out of Egypt the Pentecost of delivering the Law and the feast of Tabernacles of their preservation in the wildernesse Lyranus QUEST XXXI Of the feast of the Passeover Vers. 15. THou shalt eat unleavened bread 1. This was the feast of the Passeover or of unleavened bread which were not two feasts concurring together as Cyril seemeth to thinke Alia est solemnitas Paschae ilia azymâ—rum licet conjuncta vidiatur c. There was one solemnity of the Pasch another of unleavened bread though they seeme to be joyned together 2. Mention is not here made of the Paschal lambe but only of unleavened bread not as Cajetane thinketh Quia non singulis annis omnes tenerentur ad immotandum agnum Paschalem c. Because all were not bound every yeere to offer a paschall lambe but to eat unleavened bread seven dayes they were bound c. For the contrary appeareth Exod. 12.24 they were bound to keepe the Passeover as an ordinance for ever but the feast hath the denomination of the greater part because they did eat the Passeover but one day but unleavened bread they did eat seven dayes together 3. In this feast they offered a sheafe of the first ripe corne which as Iosephus writeth was done in this manner Siccantes spicarâ—â— manipulum commandentes c. They dried an handfull of eares and so rubbed or bruised them and then offered them lib. 3. Antiquit. QUEST XXXII Why Pentecost is called the feast of the first fruits Vers. 16. THe feast of the harvest of the first fruits of thy labours This is called the feast of first fruits and yet in the feast of the Passeover the first sheafe was offered 1. Quod primi paâ—es nunc offerebantur Deo sicut in fine Paschae primae spiâ—ae c. Because the first bread or loaves of the new fruit was then offered as in the end of the pasch the first eares Cajetan which were not then so ripe to make bread of 2. Or because now they presented the first fruits of all their labours that is of all that they had sowen but before they brought the first fruits of some one kinde of graine onely which was first ripe Tostat. 3. Or then they offered only the first ripe eares as if a man went into the field and espied 〈◊〉 aliquas appropinquantes ad maturitatem aâ—â—e alias some eares hastening to be ripe before the rest them he gathered and offered unto the Lord but now in the feast of Pentecost they brought the first fruits of all Lyran. 4. This feast was celebrated propter benefictum legis data for the benefit of the giving of the Law Lyran. Which was given the 50. day after their going out of Egypt Tostat. And in remembrance ingressionis in terrum promissam of their entrance into the Land of promise when they did first eat of the fruit of the land Theodoret. And it was a signe of the giving of the holy Ghost which descended on the 50. day after the resurrection Lyran. QUEST XXXIII How the feast of Tabernacles is said to be in the end of the yeere Vers. 16. THe feast of gathering in the end of the yeere 1. Oleaster and Tostatus are of opinion that the common account of the yeere began in the seventh moneth when it was thought that the world was created but that upon occasion of the deliverance of the Israelites in the first moneth of the spring that was consecrated to be the first as touching the keeping of their feasts but the former order remained still for the account of civill matters But it is before shewed that the institution of Abib to be the first moneth was rather then revived than of new ordained and that is the more probable opinion that the world was created in the spring and that in remembrance thereof that was counted the first moneth 2. Cajetane saith It is called the end of the yeere in regard of the fruits of the earth which were then all gathered as both grapes and olives not in respect of the season of the yeere for September was the first moneth of the next yeere and so it should rather have beene said in the beginning of the yeere than in the end But seeing the same moneth was both the end of one yeere and the beginning of another it may be said to be in the end of the yeere though in the first moneth of the civill yeere quòd medicùm distat inesse videtur it might be said to be in it though it were distant a little Tostat. So also Lyran. Immediately after the end of the yeere 3. And wee are here to understand the gathering of all the fruits not only come which was before inned and in the barne seeing it was ripe foure moneths before in the feast of Pentecost but all other fruits as wine and olives which were then gathered as Deut. 16.13 Tostat. QUEST XXXIV Which were the three feasts wherein they were to appeare before the Lord. Vers. 17. THree times in the yeere c. 1. The Israelites had divers festivall times in the yeere as beside the continuall and daily sacrifice they had seven other feast dayes every weeke upon the Sabbath every moneth upon the first day thereof the feast of the Pasch and Pentecost and in the seventh moneth they had three more the feast of blowing of Trumpets upon the first day the feast of Reconciliation upon the tenth and of the Tabernacles upon the 15. which continued untill the 21. Thomas Now they are not bound to come together in all these feasts but only at three of them 2. Though it be not expressed here which three feasts they were to goe up in yet it is evident in other places the feast of the Passeover was one Deut. 16.2 they were to offer it in the place which the Lord should chuse and the continuall practice sheweth the same as is evident Luk. 2.41 the parents of our blessed Saviour went up every yeere to the Passeover So in the feast of Pentecost they were all to rejoyce before the Lord they their sonnes and daughters servants and maids Deut. 16.11 3. Onely the question is concerning the third time of their appearing before the Lord which some thinke was at the feast of the blowing of Trumpets in the 1. day of the seventh moneth and so they continued there during the two
be coupled together by loops and taches and so be as one entire covering as Tostatus with others expound but they were so to be put together as no space should be left betweene that they might seeme all as one covering Iun. 2. These curtaines being 28. cubits in length covered the breadth of the Tabernacle from the South to the North and being ten in all and foure cubits broad a peece which maketh in their breadth 40. cubits they in their breadth covered the length of the Tabernacle from the East end to the West 3. But because the whole length of the Tabernacle was but 30. cubits in all as may appeare by the measure and number of the boords which were twentie every one being a cubit and halfe broad vers 18. which maketh 30. cubits the overplus of ten cubits in the curtaines which were 40. cubits in breadth from East to West was thus disposed of Neither did two cubits of these ten hang downe before at the entrance of the Tabernacle as Piscator thinketh for the first great curtaine consisting of five great curtaines the breadth whereof was twentie cubits served to cover the holy place and where that curtaine ended the most holy place began Iun. for to what end else was that dividing of five curtaines from the other five Neither yet were these ten cubits that is two curtaines and an halfe cast all behind on the backside Westward of the most holy place which side as the rest were ten cubits high as Lyran. Cajetan for then the covering should have come lower at the end even to the ground than it did on the sides where it touched not the ground by a cubit as shall even now be shewed But it is like to make the falling of the covering alike in the end to the sides that it came a cubit short of the ground and so nine cubits hung over at the end and the other cubit might goe over the first great curtaine where they met together 4. And concerning the length of twentie eight cubits which covered the Tabernale in the breadth not twelve of them covered the top and breath of the Tabernacle which Iosephus thinketh was twelve cubits broad and Piscator consenteth with him for then there should be but eight cubits hanging downe of a side which was ten cubits high as is gathered by the length of the boords vers 16. then two cubits on a side of the boords should be left uncovered whereas one cubit more in length covered all the side of the Tabernacle as followeth vers 13. Therefore thus it was of these twentie eight cubits ten covered the top or roofe which was plaine according to the fashion of houses in those countries Beda and eighteen cubits hung downe on the sides nine on the one side and nine on the other so that they came short of the ground by a cubit Sic Lyranus Tostatus qu. 7. Cajetanus Lippoman 5. Thomas here hath this singular conceit concerning these curtaines Tegebant solum latera Tabernaculi that they covered onely the sides of the Tabernacle and not the top and tegebantur interim tabula cortinis that the boords were covered within with those curtaines whereas the text is contrarie directly in both these points for the first it is said that these curtaines made one Tabernacle v. 6. but if the curtaines had made the sides onely and not the top it could not be said to bee a Tabernacle wanting a covering above For the second point the second curtaines of haire were to cover the Tabernacle which was made of the other curtaines vers 13. but they could not cover those first curtaines unlesse they had hanged without for there the haire-coverings hanged Arias Montanus therefore upon better ground placeth the Cherubim curtaines on the sides without covering also the roofe and top above So also Iosephus Superâ—e obtegebant parietes à lateribus à tergo They covered them above and the walles on the sides and on the backe-part QUEST IX Of the difference and diversitie betweene the first curtaines and the second Vers. 8. THe length of a curtaine shall bee 30. cubits c. These second curtaines were far unlike unto the other 1. In their number these were eleven the other but ten 2. In the matter the other were made of blew silke purple skarlet these of goates haire which yet was no vile cloth but such as our chamblets are Montan. Oleaster These had but taches of brasse the other of gold and the strings of the other curtaines were of blew silke here it is not expressed of what these strings should be made But seeing the curtaines themselves were of haire Quid nisi capillaceaâ—â— eas credibilius accipimuâ— c. What are the strings more like to be made of than haire Augustin 3. In the length these were 30. cubits the other but 28. 4. In the manner of placing them the other were laid straight these were folded and doubled the breadth of two cubits before and behind 5. The first curtaines were coupled five and five together these are cupled five together and the other six together Oleaster QUEST X. How the second curtaines were disposed and of the doubling of the sixth curtaine Vers. 9. THou shalt double the sixth curtaine upon the forefront of the covering c. 1. Whereas these curtaines being eleven in all and each of them of foure cubits in breadth made in all 44. cubits which covered the Tabernacle in the length which was but 30. cubits Beda thinketh that the other 14. cubits remaining hung downe seven cubits before at the entrance Eastward and foure cubits on the backside Westward and so these curtaines in his opinion did hang downe lower by two cubits at each end than the other which he thinketh hung over at the ends five cubits But this is not like because at the entrance before there was a vaile hung vers 31. so that there was no use of the hanging of any curtaines there 2. Iunius thinketh that this halfe of the sixth curtaine being the first in the second order of curtaines did serve to cover halfe of the last of the five curtaines But that cannot bee for two cubits of this sixth curtaine did hang beyond any part of the other curtaines which were but 40. cubits broad whereas these were 44. cubits Neither is it like that any of the first curtaines hung over because there was a vaile there of the same stuffe of blew silke purple and skarlet 3. Some thinke that by the forefront or forepart here is understood the West end because it was the more worthie place the Arke being set there and that this doubling was on the backside Lippoman But vers 12. that end of the Tabernacle is called the backside the same place could not be called both the forefront and the backside in the same description 4. Therefore the meaning is this that whereas these second curtaines exceeded the other in their breadth which covered the length of
appointed to be made 1. Because it was fit and requisite both in respect of the brasen Altar which could not stand within the Tabernacle because the fire and smoke would have annoyed it and spoiled the hangings and the Altar being consecrated to holy uses was not to stand in any prophane and common place as also the majesty of the Tabernacle and the sanctity and reverence of the place so required that it should be fenced about and none be suffered to come neere it Tostat. qu. 7. 2. And it was fit to be made of a large capacitie one hundred cubits long and fifty broad both for the stretching out of the cords which being fastened unto brasen pins in the ground did beare up the Tabernacle as also for the divers services of the Levites which were performed in the outward court and because of the number of the officers who were admitted to come in there to eat and drinke of their peace offerings before the Lord Deut. 12. and 16. Tostat. qu 8. QUEST XIII How the Tabernacle was situate in the middest of the court HOw the Tabernacle was situated in this court it is also questioned 1. Tostatus reporteth the opinion of some that thinke the Tabernacle was set wholly without the court and that this court was a square place compassed in with pillars and curtaines by it selfe yet not farre from the Tabernacle Contra. 1. Then this court should have beene superfluous if the Tabernacle had not beene within it not consequently the Altar which was at the doore of the Tabernacle chap. 29.42 for to what use should it have served if there had beene no holy ministration there 2. It is contrary also to the text chap. 40.33 where it is said he reared up the court round about the Tabernacle then it must needs follow that the Tabernacle was within it 2. Cajetane and Lippoman thinke that the Tabernacle was equally distant both from the sides that is twenty cubits from the North side and as many from the South the Tabernacle being ten cubits broad and so wee have the breadth of fifty cubits and likewise he thinketh that the Tabernacle containing in length thirty cubits the rest of the length which is seventy cubits was equally divided that the Tabernacle was pitched in the length 35. cubits from the East and 35. cubits from the West But this is not like as Tostatus well noteth that there was no more space left before the Tabernacle than behinde seeing all the services of the Levites and the offerings of the people were before the Tabernacle and that part behinde seemed to be a void place Iosephus indeed saith Tabernaculum statuit in ejus medio He set the Tabernacle in the middest c. But we need not understand precisely in the very middest it was set within and the court did compasse it round about 3. Montanus in his description of the Tabernacle though he set not downe a certaine proportion of distance betweene the ends of the Tabernacle and the ends of the court East and West yet seemeth to joyne the Tabernacle by the sight of his plat as it were ten cubits from the West-end and he alloweth a greater space in length from the East-gate of the court unto the East-end of the Tabernacle than from thence to the West-end of the court But then the standing of the Tabernacle should not observe an uniforme proportion it being further from the sides namely twenty cubits than from the West-end 4. Thererore I preferre their conjecture which thinke that the length of the Tabernacle with the space betweene the most holy place and the West-end of the court contained fifty cubits halfe the length of the court that is the length of the Tabernacle thirty cubits and twenty cubits the space betweene the West-end of the Tabernacle and the court and the other fifty cubits remaining in the length were extended from the doore of the Tabernacle to the doore or entrance of the courte Borrhaius Pelargâ—â— for thus the Tabernacle of every side saving before shall observe a due proportion of distance being twenty cubits on the three sides removed from the walles of the outward court QUEST XIV Of the hangings which compassed the court the fashion and bignesse of them Vers. 9. THe court shall have curtaines of fine twined linen of an hundred cubits long for one side 1. These curtaines or hangings were not so costly as the other which covered the Tabernacle for these only were made of fine linen not of blew silke purple and skarlet as the other neither were they wrought with Cherubims as the other the reason whereof may be this lest the sight of images and pictures might have beene an occasion of idolatrie unto the people Tostatus quaest 8. 2. R. Salomon thinketh that they were made with eyes and holes like net-worke that the people might see thorow So also Lyran. Iun. Oleaster For the word is kelagh which signifieth a sling or casting net some thinke it was wrought with the pictures of a sling but that is not like the curtaines rather were full of networke for the reason before alleaged 3. For the length of these curtaines they were neither all one curtaine as Calvin thinketh on one side an hundred cubits long for they had beene too cumbersome to carry nor yet were they so narrow as a cubit as Simlerus would gather vers 15. There shall be on the other side fifteene hangings for cubits must be supplied as in the former verse There shall be hangings of fifteene cubits But Lyranus conjecture is more probable that they were five cubits broad from pillar to pillar which stood five cubits asunder and so were joyned and coupled together 4. These hangings were an hundred cubits long on one side and an hundred on the other and 50. on each end so that they made in all 300. cubits QUEST XV. Of the situation and placing of these pillars Vers. 10. IT shall have twenty pillars with their twenty sockets of brasse c. 1. These pillars being twenty on each side and ten in each end doe make in all sixty pillars whereof two must be imagined to stand in each corner for otherwise there would fall out 22. on a side or twelve at an end if they stood in like distance one from another or if ten bee counted at the ends with the corner pillars there will be beside them but eight at an end and so there should want foure pillars of the number therefore Cajetanes conjecture is more probable that there were two pillars in each corner to make up the full summe of sixty pillars than Montanus description wherein the corner pillars are counted both of the number of the ten in the ends and of the twenty pillars in the sides And further these pillars were set on the inside of the hangings as Gregorie saith Iutus columnae immobiles stant foris paxilli funes continent The pillars stood immoveable within and the pins held the ropes without super Ezech.
to shoot thorow the boords Whether this middle barre went quite thorow the boords in the midst within is handled at large quest 22. chap. 26. whither I referre the Reader here only this point shall be briefely touched whether this middle barre were only in the West end of the boords and not on the sides 1. Tostatus thinketh it was only in the west end because it is said it went thorow from corner to corner but on the sides there was but one corner where it joyned with the west end neither was there any need of a middle bar for the sides but only in the ends to hold both the sides together Tostat. qu. 2. Contra. 1. Though the Latine Interpreter read from corner to corner yet the Hebrew word hakatzeh properly signifieth an end so it must be translated from end to end as Vatab. Pagnin Montan. Iun. Chalde the Septuagint read to the same purpose from side to side 2. The middle bar served not to hold the sides together for to that end were the two corner boords which were double but to strengthen the boords and to joyne them one to another therefore there was the like necessitie of this middle bar also in the sides as well as in the end 2. Wherefore the better opinion is unumquodque ex tribus lateribus habuisse talem vâ—ctem that everie of the three sides had such a bar Osiander For this middle barre was one of the five ranke of barres which was in the middest now everie side had these five orders or rankes of barres as is evident out of the text QUEST IV. To what purpose the hookes upon the pillars served Vers. 38. FIve pillars with their hookes c. 1. Some Hebrewes thinke that these hookes served to hang the sacrifices upon which should bee offered upon solemne dayes But that is not like for these reasons 1. The pillars which the first veile did hang before had also hookes vers 36. but thither were brought in no sacrifices 2. If the bloudie sacrifices had hung upon these hookes they would have marred and spotted the veiles 2. Therefore these hookes were to no other end than for the cords to be fastened to whereon the veiles did ride to and fro Oleaster The other questions out of this chapter see handled before chap. 26. 4. Places of Doctrine 1. Doct. That all things ought not to be common among Christians Vers. 3. THey brought still unto them free gifts Whereas the people are willed by Moses to bring their offerings toward the worke of the Tabernacle and afterward when they had brought sufficient they are bid to bring no more this sheweth that all things ought not to bee common among the people of God for then there could not be properly any gift because one should not give of his owne everie one having a like interest in that which was given Marbach 2. Doct. It is lawfull to possesse and enjoy riches ANd further in that some brought jewels of gold and silver and other precious things it is evident that it is lawfull to possesse and enjoy the riches of this world so they be well gotten and charitably used and employed Marbach Abraham was rich not onely in cattell but in silver also and gold Gen. 13.2 and Ioseph was a rich man that begged the body of Jesus Matth. 27.57 3. Doct. Of the right use of riches BUt in the possessing of riches speciall care must be had of the right use of them which is threefold 1. There is a necessarie use of riches either private as in the education of children and other domesticall affaires for he that provideth not for his owne c. is worse than an infidell or publike in civill duties as in paying custome tribute c. Rom. 13.7 and supporting other necessarie charges of the Common-wealth and in Ecclesiasticall as in maintenance of the Ministers of the Gospell Gal. 6.6 2. There is another use of riches in expences non ad necessitatem sed ad honestatem not for meere necessitie but for comelinesse and honestie Diogenes would not allow that any should weare a gold ring or have any other ornaments or feed of any delicate meat or use any costly apparrell But as the Scriptures alloweth diversitie of callings and degrees among men so it condemneth not that everie man in his order in his behaviour apparrell maintenance should bee sutable to his degree so it be done without pride and vaine-glorie as Ioseph being exalted to honour by Pharaoh did weare a gold ring fine linnen and a golden chaine he did also eat and drinke of the best 3. The third use of riches is in liberalitie and beneficence toward the poore with such sacrifices God is pleased Heb. 13. Marbach 4. Doct. The use of Temples and Churches lawfull Vers. 8. THey made the Tabernacle As the Israelites had their Tabernacle so is it lawfull for Christians to have Temples and Churches and peculiar places for the service of God yea we refuse not such places as have beene superstitiously abused in time past to idolatrie so they bee purged from all monuments of superstition The good Kings of Judah did indeed pull downe the houses of Baal and other idolatrous temples because it was not lawfull for them to have any more temples but one namely that at Jerusalem but the case is otherwise now with us Simler 5. Doct. Of the Church of Christ the parts divers kindes and the signes thereof THis Tabernacle was a type and figure of Christs Church which is a company of men acknowledging and worshipping the true God whom Christ doth regenerate and sanctifie here with his Spirit and purposeth afterward to glorifie them in his Kingdome This Church is either universall and generall or particular The universall Church called the Catholike Church comprehendeth the faithfull in all ages times and places and it consisteth of two principall parts of the triumphant Church in heaven or the militant here in earth This militant Church here in earth is said also to be holy and without spot partly by the imputation of the righteousnesse of Christ partly because the righteousnesse thereof is begun here and perfected in the next world It is also the seat of truth because it professeth Christ the foundation of all truth yet is it not altogether without spot in this world It is two wayes considered it is visible when a multitude doe outwardly professe the faith of Christ and in this visible Church there may be many hypocrites and carnall livers the invisible is the company or societie onely of beleevers who are knowne unto God and not unto the world Particular Churches are so said to be in respect of particular countries cities or families which all are in effect but one generall Church as all holding of the same head Christ Jesus This Church is knowne by certaine marks some which are essentiall unto it the preaching of the Word and puritie of doctrine and the right administration of the Sacraments Some which are
campe marched Vers. 36. THe children of Israel went forward 1. The order how they marched is set forth Numb 2. the whole host was divided into foure squadrons and standards in the first quarter on the East was Iudah with Issachar and Zebulun on the South was Ruben Simeon and Gad on the North was Dan with Nepthali and Asher on the West side behind marched Ephraim Manassis and Benjamin â— And these went forward in such order that neither the standards were mingled together nor yet the tribes under the same standard nor the families in the same tribe but the standards tribes and families kept their distinct order 3. In the middest of the host went the Tabernacle with the host of the Levites round about Moses and Aaron with the Priests before the Gersanites behind the Merarites on the North and the Caathites on the South Gallas But howsoever it was with the rest it is verie like that Moses went first because he gave direction when the campe should set forward Calvin QUEST XV. Why it is called the Lords cloud and of foure miraculous things in it Vers. 38. THe cloud of the Lord. Though all the clouds and whatsoever else is in the heaven and earth bee the Lords yet this cloud after a more speciall manner is said to bee the Lords because of these speciall and extraordinarie properties which it had which were signes of the Lords speciall presence 1. The place and situation of it was extraordinarie for clouds remaine not neere the earth because by the reflexion of the beames of the Sun they are apt to be dispersed but this cloud rested upon the Tabernacle 2. Other clouds continue not they are soone dispersed and dissolved but this cloud remained in their sight for the space of fortie yeares 3. It was immoveable and immurable not subject to the force and violence of the winds and weather whereas other clouds are carried of the winds 4. It had an extraordinarie motion it was neither moved motu naturali by any naturall motion as the vapors and clouds ascend nor motu raptus by the rapt and swift motion of the heavens as the clouds that are aloft follow the motion of the celestiall spheres nor yet motu violentâ— by a violent motion as the clouds are forced of the winds for sometime this cloud moved against the wind but it had motum progressivum a kind of progresse and walking motion sometime forward sometime backward sometime on the right hand sometime on the left as it pleased God to point out the journeies of his people Tostat. qu. 13. Concerning other questions of the Tabernacle as how it was situated in the Court whether â—ust in the middest as being distant 35. cubits from the East end and as many from the West which is the opinion of Tostatus qu. 14 or rather it was fiftie cubits distant from the East end so that the forepart of the Court was a just square of fiftie cubits on each side as thinketh Lyranus which is the more probable See this handled before qu. 13. chap. 27. As likewise of the whole forme and fashion of the Tabernacle with the instruments thereof see qu. 25. chap. 27. To those places I referre the Reader not thinking it necessarie to repeate the same things againe 4. Places of Doctrine 1. Doct. All things in the Church must be done in order Vers. 3. THou shalt put therein the Arke In that the Lord appointeth Moses in what order the Tabernacle should be set up and every thing placed therein it sheweth that both in the doctrine and discipline of the Chruch all things should be done in order Simler For God is not the author of confusion as the Apostle saith who willeth all things to bee done honestly and by order 2. Doct. The Sacraments depend not of the worthines of the Minister Vers. 9. THou shalt take anointing only Moses anointeth the Tabernacle not Aaron who was appointed to be the Priest to teach us that signes and Sacraments receive not their strength and vertue from the dignitie of the Ministers but from the institution of God Simler 3. Doct. How the Lord was present in the Tabernacle Vers. 34. THe glorie of the Lord filled the Tabernacle God was not so present in the Tabernacle as though that place could containe or comprehend his glorie for he dwelleth not in Temples made with hands but because there it pleased him to shew some visible signes of his presence God is said to be present three waies 1. After a generall manner by his power as he is in every place 2. More specially by his grace and so he is present only to the faithfull 3. The third kind of presence is quâ— nobis in Christo adest whereby God is present in Christ who assumed the humane nature unto his Divine in the unitie of person haec est prastantissima praesentia Divinitatis this is the most excellent presence of God in Christ both God and man Simler In that God is present with us to whom our nature is united in one person 5. Places of Confutation 1. Confut. That Christs humanitie is not every where present BUt heere we refuse and reject that fourth kind of presence of Christ even in his humanitie as the Lutheranes hold whereof Marbachius thus writeth That the divine nature of Christ causeth that his humanitie which by the propertie of it owne nature which it reteineth for ever can be but in one place as once sit vbique maxime in Ecclesia should be everie where and most of all in his Church his reason is because the Godhead being everie where ipsam unionis cause gloria suâ— participem facâ— maketh the humanitie for the union sake partaker of his glorie Contra. 1. This assertion of Marbachius includeth a contradiction for how doth Christs humane nature retaine the naturall propertie thereof for ever in being but in one place at once if it be every where by vertue of the Godhead 2. If by vertue of this union the humane nature can doe all which the Deitie doth then the humane nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communication of the properties betweene the two natures of Christ but such as destroyeth not the true properties of either but if this propertie of the Deitie were communicated to the humane nature to be everie where the humanitie of Christ should be altered in nature being without the true propertie thereof which is to be but in one place at once 4. And as the reason of this assertion is not sound so the conclusion it selfe of Christs omnipresence in his humanitie is contrarie to the Scriptures for Saint Peter saith Whom the heavens must containe untill the time that all things be restored 2. Confut. Against the superstitious hallowing of Churches Vers. 9. THou shalt take the anointing oyle 1. From this example of Moses anointing of the Tabernacle the Romanists would warrant their consecrating of Churches with